Introduction
Most people, if not all, can recall moments in life in which they experienced deep feelings of being fully immersed in something they love doing. For example being fully immersed while climbing or hiking to the top of a mountain, writing complex computer software or any other human discipline or activity for that matter. If you can recall such memories and feelings within you, you probably remembered yourself being in a mental state psychologists call flow.
The concept of flow has become known as one of life’s most highly enjoyable psychological states of being. In psychology, flow is defined as a positive mental state of being in which you are completely absorbed, focused, and involved in an activity at a certain point in time. As well as deriving enjoyment from being engaged in that activity (Csíkszenmihályi, 1991).
When flow is experienced we find ourselves completely engaged in the present moment in which our mind (psychology) and body (physiology and neurology) seem to be somehow synchronized into a perfect integrated system, running smoothly without any noticeable friction. In a flow state we feel truly centered and feel fully alive through the activity we engage in—the experience carries a sense of pleasantness, joy or happiness; a sense of reward is associated with just being in flow (Csíkszenmihályi, 1991).
Flow became of interest to psychologist Mihaly Csikszentmihalyi when he was researching the creative process of artists in the ‘60s (Getzels & Csikszentmihalyi, 1976). Csikszentmihalyi became fascinated by the unwavering, unique focus, and devotion of artists when performing their art, blocking out any discomfort, tiredness, or hunger. When the work was completed, however, artists quickly moved on and did not dedicate such regard or engagement to the outcome or finished piece of art. An experience in which the process itself was enjoyable and attracting participation (not the outcome), was, at that time, a new phenomenon to human motivation and behaviour.Csikszentmihalyi (1975) examined these surprising findings in other fields, for example, studying athletes, surgeons and employees, to name a few. He examined the conditions and subjective nature of this enjoyment-related experience. He found that an optimal mental state was created when people pursue challenges that they perceived to be at just the right level of ‘stretch’ for their skill sets (Csíkszenmihályi, 1991). He also found that a sense of clarity seemed to be experienced. In other words people experienced the presence of clear goals or the absence of conflicting ones during this flow experience. Furthermore, instant feedback seemed to play an important role to make people more aware of their progress. Other intriguing aspects described by people were a loss of self-consciousness, distortion of time and a reduction of the fear of losing control. Many of them described being ‘in flow’ as a highly pleasurable almost spiritual experience (Csíkszenmihályi, 1991).
The research of Csikszentmihalyi suggests that these experiences of utter enjoyment seem to occur when a person's body or mind is stretched to its limits in a voluntary effort to accomplish something difficult and worthwhile (Csíkszenmihályi, 1991). The research also suggests that any individual effort or activity can open the doorway to flow -
In his book “Flow: The Psychology of Optimal Experience” Csikszentmihalyi makes special reference to the unique skills and wisdom that masters, yogis and senseis from Eastern traditions (i.e., martial arts) seem to inherently display. Csikszentmihalyi says: “when it comes to learning to control the body and its experiences, we are as children compared to the great Eastern wisdom traditions. What the West has accomplished in terms of harnessing material energy is matched by what India and the Far East have achieved in terms of direct control of consciousness.” In particular he elaborates on the disciplined path of Yoga. About Yoga he says: “the similarities between Yoga and flow are extremely strong: in fact it makes sense to think of Yoga as a very thoroughly planned flow activity.” Both flow and Yoga aim to achieve a joyous, self-forgetful involvement through concentration, which in turn is made possible by a discipline of the body.” This special reference to Yoga inspired me to explore the aspect of Yoga, to experience the significance of its practice, to understand similarities and differences, and to learn which element can be beneficial to finding more flow in our lives. Before explaining the yogic system, it is worthwhile to clear some misconceptions about Yoga that many people in the west may hold true—this is done in the next section. After this, the article will briefly explain the role of the guru in Yoga before going into the essence of Yoga, and explaining some significant aspects of its practice. When a basic understanding of Yoga is established, we will then look for similarities and differences between Yoga and the experience of flow.
Misconceptions about Yoga
In the west Yoga has become increasingly popular in the last decade. Most people associated Yoga with the practice of stretching and moving the body into a variety of body positions, also called Yoga Asanas (Broad, 2013). This type of Yoga is referred to as Hatha Yoga. Fundamentally, the discipline of Hatha Yoga is merely a preparatory process to prepare the body so that it can endure higher levels of energy. In general, the process of Yoga begins with the body but does not stop there. When the body is properly conditioned the yogic process continues to focus increasingly on the breath, the mind, and also the inner self (Vivekananda, 2018).
In the West, Yoga is also frequently understood as a form of physical training or exercise system for health and fitness. While physical and mental health are natural consequences, the original intent of Yoga was designed to be wider reaching than mere physical benefits, as we will soon see (Broad, 2013; Vasudev; 2016).
The Essence of Yoga
The yogic system can best be understood as a set of tools or technologies to align the individual geometry (the physical body) in such a way that it can function as an instrument or device to tune into higher states of experience (Vasudev, 2016).
The word ‘Yoga’ is borrowed from the Sanskrit language and means ‘union’ (Vasudev, 2016). In essence the yogic path is a discipline, which focuses on bringing unity between mind, body and existence itself. All human beings unconsciously attempt to experience this sense of union in a variety of ways. When it finds a very basic physical expression, it is called sexuality. When it finds emotional expression, it is called love or compassion. When it finds mental expression, it is called ambition. When it finds a conscious expression, it is called Yoga (Vasudev, 2016, Vivekananda, 2018, Yukteswar Giri, 2019). Anything that is used to establish conscious expression can in essence be seen as Yoga. The fundamental process for all of these expressions are the same. That is, wanting to include something that is not you as a part of yourself.
The practice of Yoga aims to include the entire existence in one’s consciousness (Vasudev, 2016; Wilber, 1993). Yoga leads to the union of individual consciousness with the universal consciousness—the ground of all grounds (Wilber, 1993)—a perfect oneness between the mind, the body and the source of creation. This may sound a bit too spiritual, but according to modern science, everything in the universe is just a manifestation of the same quantum firmament. One who experiences this oneness of existence is said to be in Yoga, and is called a yogi (Vasudev, 2016). Having attained or awakened to this highest state of being one has realized himself (awakened) and has become free (liberation) of the source of one's suffering (Vivekananda, 2018).
The role of the guru
In Sanskrit, guru means literally dispeller of darkness (Vasudev, 2016). Traditionally, the guru is a reverential figure to the disciple or student, with the guru serving as a master or coach, who helps mold values, shares experiential knowledge as much as literal knowledge. The guru is an exemplar in life, an inspirational source and who helps in the spiritual evolution of his students (Vasudev, 2016).
The practice of yoga
The practice of Yoga includes a variety of tools or techniques through which human beings can realize this union and achieve mastery over deeper layers of consciousness. Yoga works not just on the body but on all levels of the human system such as the body, the mind, its emotions and its energies (Vasudev, 2016). This has given rise to four different classifications of Yoga: Karma Yoga, where one utilizes the body; Bhakti Yoga, where one utilizes the emotions; Gyana Yoga, where one utilizes the intellect; and Raja Yoga, where one utilizes the energy. Because Csikszentmihalyi refers to the system of Raja Yoga in relation to flow this article will explore this discipline in a bit more detail (Vivekananda, 2018, Yukteswar Giri, 2019). This path of Yoga prescribes eight different components, eight stages of increasing skills or practices (Sadhanas), namely: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. (Vivekananda, 2018).
The first two practices or Sadhana’s are Yama and Niyama. Yama and Niyama are certain moral rules or goals a yogi lives by. The Yamas are the "don't do these" list of self-restraints, typically representing commitments that affect one's relations with others and self. Niyamas represent the "do these" list of habits, and together Yamas and Niyamas are personal obligations to life. The most often mentioned Yamas are things like non-violence, non-falsehood, non-stealing, non-excess in food, non-agitation about suffering, and non-prejudgment. The Yamas include self-restraints in one's actions, words and thoughts. The often mentioned Niyamas are purity of mind, speech and body; contentment or acceptance of others and of one's circumstances as they are; self-discipline and persistent in meditation; study of self, self-reflection, introspection of self thought, speeches and actions; contemplation of true self and supreme consciousness (Vivekananda, 2018).
The third practice or Sadhana is Asana. Asanas are a variety of body positions. This type of Yoga is known in the West as Hatha Yoga. Hatha Yoga is about creating a body that is not a hurdle in one's life. The body is used as a stepping stone in the progress towards attaining higher dimensions of consciousness. Hatha Yoga prescribes 84 basic asanas. Asanas provide both spiritual and physical benefits. Scientific studies show evidence that asanas improve flexibility, strength, and balance; reduce stress and conditions related to it; and specifically alleviate some diseases, such as asthma and diabetes, for example (Vivekananda, 2018).
The fourth practice or Sadhana is Pranayama. Pranayama is about developing awareness of the breath followed by willful regulation of respiration as the functional or vital basis of one’s existence. It focuses on developing awareness of one’s mind and helps to establish control over the mind. Initially, this is done by developing awareness of the flow of controlled in-breath and out-breath (Svasa-prasvasa) through nostrils and mouth. Later, this is modified through regulated and monitored inhalation (Svasa) leading to the awareness of the body space getting filled (Puraka), the space remaining in a filled state (Kumbhaka). And emptying the body space (rechaka) during regulated and monitored exhalation (Prasvasa), and remaining in an emptied state (Soonyaka) (Vivekananda, 2018).
The fifth practice or Sadhana is Pratyahara. Pratyahara, or the withdrawal of the senses, is about internalizing consciousness in order that the sensations from the senses of taste, touch, sight, hearing and smell don't reach their respective centers in the brain; it opens the door to the next stages of Yoga (Vivekananda, 2018).
The sixth practice or Sadhana is Dharana. Dharana means concentration, introspective focus and one-pointedness of mind. Dharana, is holding one's mind onto a particular inner state, subject or topic of one's mind. The mind is for example fixed on a mantra, or one's breath, navel, tip of tongue or any other place, or an object one wants to observe, or a concept or idea in one's mind. Fixing the mind means one-pointed focus, without drifting off, and without jumping from one topic to another (Vivekananda, 2018).
The seventh practice or Sadhana is Dhyana. Dhyana is integrally related to the previous Sadhana (Dharana), one leads to another. Dharana is a state of mind, Dhyana the process of mind. Dhyana literally means contemplation, reflection or meditation. Dhyana is contemplating, reflecting on whatever Dharana has focused on. If Dharana focuses on an inner state or object, Dhyana is its contemplation. If the concentration was on an object, Dhyana is non-judgmental, non-presumptuous observation of that object. If the focus was on a concept or idea, Dhyana is contemplating that concept or idea in all its aspects, forms and consequences. Dhyana is an uninterrupted train of thought, current of cognition, flow of awareness. Dhyana is distinct from Dharana in that the meditator becomes actively engaged with its focus (Vivekananda, 2018).
And the last practice or Sadhana is Samadhi, Samadhi literally means putting together, joining, or uniting with something. Samadhi is oneness with the subject of meditation. There is no distinction, between the actor of meditation, the act of meditation and the subject of meditation. Samadhi is that state when one's mind is so absorbed in whatever it is contemplating on, that the mind loses the sense of its own identity. The thinker, the thought process and the thought fuse with the subject of thought. There is only oneness, Samadhi (Vivekananda, 2018).
Flow and Yoga
This article was inspired by the comparison Csíkszenmihályi made between Yoga and flow as being different flavors of the same substance. Although we have gone through some of the literature on Yoga and flow there is still a lot of ground to cover. But let’s see how far we have got.
It is clear that the core ground of Yoga is that all human beings have an inner longing or drive to expand themself beyond what they are right now (Vasudev, 2016). Consciously or unconsciously we all attempt to become one with the things we desperately long for. For some this means a drive for achieving things, for other mastering things, for others influencing or managing things, etc. Whatever it is, we strongly desire to include something that is not ours as a part of ourselves (Vasudev, 2016). The research of Csikszentmihalyi tells us that when we are in flow we experience a sense of action and awareness merging into one (Csíkszenmihályi, 1991). This seems to relate closely with the experience of yoga in which our physical and unphysical reality becomes one. Flow can be understood as an expression of that union. Everything we longed for manifests itself in the ‘present moment’. We accept all that there is in that particular moment (Vasudev, 2016). Our ambition, our physical actions and our awareness become one in our experience. When we surrender into this enjoyable moment and lose our (false) sense of self. All identification that the mind has created seems to fall away. Our inner critics become silent in a total wonder and awe (Csíkszenmihályi, 1991). Yoga and flow indeed seem to be very similar in nature on the level of its experience. The experience of flow might be a mild awakened state in which we get to know a deeper layer of our consciousness—as an individual may do in yoga.
The role of the guru or coach plays a dominant role in traditional Yoga. In the ‘West’, we could compare this with coaches working with professional athletes or executive leaders or teachers working in the classroom etc. However the relationship between the ‘guru’ and its ‘disciples’ is far more intense in the East compared to the West. This intense relationship stems from the master-disciple tradition which is also present in other Eastern wisdom traditions such as martial arts. In these traditions the guru teaches its disciples based on stages of learning to mastery.
In Japanese martial arts, for example, this concept is called Shuhari (Davies, 2014). When a student learns new skills, he passes through the stages of shu, ha, and ri. In shu, he repeats and obeys the rules of the master so that the body absorbs the forms that the master has created. The student remains devoted to these rules with no deviation. In the stage of ha, once the student has disciplined himself to acquire the forms and movements, he starts to innovate on them. In this process the initial rules may be broken and discarded. Finally, in ri, the student completely departs from the rules, and opens the door to creative techniques, and arrives in a place where he acts in accordance with what his heart and mind desires, unhindered while not overstepping certain laws (Davies, 2014).
This system of learning is also present in Yoga. The bond and attachment between the student and his master gives the student a sense of security. Research shows that securely attached individuals are linked to a high need for attainment and a low fear of failure (Elliot & Reis, 2003). Attached individuals will approach a task more positively and with a goal of mastering it. Furthermore, they seem to have a higher appetite for exploring new ways in achievement settings (Elliot & Reis, 2003). Research also shows that attached individuals have a low level of personal distress and high levels of concern for others. This attachment comes from an individual's early connection with their caregivers such as parents, teacher and romantic relationships.
In Western practices this intimate relationship between coach and athlete or coach and coachee is more transactional in nature. Furthermore, the coach is not a master in the discipline itself. He is more an advisor, a motivator or someone who challenges the train of thought of the coachee. A good coach takes developmental stages into account, but these are very different from the shuhari principles.
The role of the body, the breath and the mind are three dominant aspects in the yogic system and can not be seen as separate. They all play an important role in the process of attaining ultimate experience, or Samadhi.
In the West we have the tendency to study these aspects in isolation. For example when we study flow we tend to view it as a psychological phenomena or as neurological brain activity. They both are truth, but in itself, only part of the story.
However the interconnectedness of these aspects is getting increasing attention in Western science. In particular the research on breathing techniques, in combination with meditation techniques and exposing the body to extreme conditions is both very popular and interesting. The research shows that with breathing and meditation it is possible to influence the autonomic nervous system (Kamler, 2009), something scientists believed was not possible. Other studies indicate that meditation may have effects on blood pressure changes via controlling heart rate (Phongsuphap, Pongsupap, Chandanamattha, Lursinsap, 2008). Alternatively, inward-attention meditation increases parasympathetic activity (Wu, Lo, 2008).
In other words science suggests that with conscious practice of breathing and meditation it is possible to regulate processes in the body such as our immune system, heart rate, chemical composition, etc. And by doing that, we directly regulate our experience.
Conclusion
Based on the knowledge and literature covered so far in this article there seems to be very strong similarities between Yoga and flow on the level of experience. However the path leading towards that experience is very different in Yoga compared to western practices. In Yoga the relationships between coach and student (guru-disciple) is more intimate compared to western practices. Another difference is that Yoga is an experiential science. It is not about understanding it, more so it is about experiencing it. In the West we have a more rational scientific approach to finding flow.
Further topics that also might be interesting for future articles, are eastern and western views on consciousness, the role of the self, the role of devotion, the role of ambition and goals. But that is for another time.
Literature
Broad, W.J., (2013) The Science of Yoga: The Risks and the Rewards, Simon & Schuster.
Csikszentmihalyi, M. (1975). Beyond Boredom and Anxiety. Washington: Jossey-Bass Publishers.
Csíkszenmihályi, M., (1991) Flow: the Psychology of Optimal Experience
Davies, C (2014) Shu Ha Ri: The Aikido Journey: The Metamorphosis of Form, Shoshin Press
Elliot, A. J., & Reis, H. T. (2003). Attachment and exploration in adulthood. Journal of Personality and Social Psychology, 85(2), 317–331.
Getzels, J. W., & Csikszentmihalyi, M. (1976). The creative vision: A longitudinal study of problem finding in art. New York, NY: John Wiley & Sons.
Hof, Wim (2016) The Wim Hof Method Explained, e-book
Phongsuphap, S., Pongsupap, Y., Chandanamattha, P.,& Lursinsap, C. (2008). Changes in heart rate variability during concentration meditation. International Journal of Cardiology, 130, 481-484.
Swami Sri Yukteswar Giri (2019) The Holy Science, Independently Published.
Swami Vivekananda, (2018) The Four Paths of Yoga: Jnana Yoga, Raja Yoga, Karma Yoga, Bhakti Yoga, Discovery Publisher
Vasudev, J., (2016) Inner Engineering, Isha foundation, Random House Usa Inc.
Wilber, Ken (1993) Spectrum of Consciousness, Quest Books,U.S.
Wu, S. D., & Lo, P. C. (2008). Inward-attention meditation increases parasympathetic activity: a study based on heart rate variability. Biomedical Research, 29, 245-250.
