YoGA FoR AnGeR MAnAGeMent

YOGA FOR 

ANGER 

MANAGEMENT 

Published by 

Swami Vivekananda Yoga Prakashana 

#19, Eknath Bhavan, Gavipuram Circle, Kempegowda Nagar, Bengaluru - 560019 

City Office - Ph: 080-26612669 Telefax: 080-26608645 

Prashanti Kutiram Campus - Ph: 080-22639996 

E mail: svyasa@svyasa.org Web: www.svyasa.org

Contents 

Ch.No. title Page No. 

1 INTRODUCTION 

2 ANATOMY AND PHYSIOLOGY OF 

THE VOCAL SYSTEM 

3 CAUSES OF INJURY TO THE 

VOCAL SYSTEM 

4 VOCAL DISORDERS AND 

VOICE DISORDERS 

5 VOICE CULTURING 

DEVELOPING MUSICAL TALENTS 

6 VOICE CULTURE FOR 

DEVELOPING ORATION 

7 YOGA PRACTICES FOR 

VOICE CULTURE

Yoga for Anger Management | 7 

INTRODUCTION 

Anger is something that is inbuilt into our system. It appears 

as if we cannot survive without anger. Is really anger necessary 

for survival? Yes. If there is going to be some enemy or 

some danger or some attack, if you don’t invoke anger, then 

you may not be able to run away from that danger. You may 

not be able to fight with the enemy. You may not be able to 

escape from danger. So ‘anger’ is something which is not always 

an enemy. Anger is nature’s protective mechanism to 

help us cope up with dangerous situations where we need to 

fight with the damaging or demanding situations. But are we 

really using anger only in such situations where we really have 

to fight? Are there situations in our life which really need anger? 

In the present day life style, there are several situations 

probably 99 out of 100 situations where anger is unnecessary. 

Unnecessarily we get irritated starting from childhood 

right up to the old age. We are becoming a slave to anger 

and that is where the management of anger, handling anger, 

understanding anger is required. What happens when we are 

angry? Why is it so difficult 

to handle our anger, is what 

we should understand and 

use these techniques that 

you are going to learn here in 

Yoga to manage anger. What 

is the mechanism of anger? 

What exactly is happening 

Yoga in Education for Total Personality Development SERIES - 8

8 | Yoga for Anger Management 

when we say that we are angry? 

For this in Bhagavadgeeta, we 

get a very nice shloka in which 

Bhagavan Sri Krishna is talking 

about the mechanism of how 

we end ourselves into a loop of 

anger thoughts which draws us 

like a whirlpool. Imagine a person who is a great swimmer. 

He got into a river to swim. He is enjoying the river. He is a 

professional swimmer. He has got enormous capacity to swim. 

He has enough muscle strength and he enters into an adventure 

of entering into a fierce river. He is still able to enjoy the 

river. He enjoys swimming. After a few minutes of enjoying 

that, he tries to go to the left side of the river where the river 

is fiercer. He wants to be a little more adventurous. But he 

does not know that this part of the river is pulling him into the 

whirlpool. What is a whirlpool? Whirlpool is rewinding of the 

speeded up flow of the river. In that whirlpool, however good a 

swimmer he is, he is in the rewinding of the forced water flow 

in that turbulence, going to be drawn. He is going to be killed. 

This is exactly what happens in our mind, when we allow ourselves 

to get drawn by anger. 

Let us take an example of how this builds up. For example, if 

somebody has insulted you, somebody has hurt your feelings. 

Then you get angry. What the sages want us to understand 

is: when you are in that state of mind where you are terribly 

angry, because somebody has insulted you, please analyze 

what is happening in your mind. What are the thoughts in 

the mind? Mind is defined as a flow of sentences on the back- 



ground of wakefulness. The wakeful 

screen on which the sentences 

are repeating. This is the mind. 

Mind is nothing but the thinking 

apparatus. So in this thinking apparatus 

what are the thoughts? 

Horrible fellow, useless fellow, he 

has insulted me in front of everyone, I cannot tolerate this. 

You heard the sound of these four sentences. It fells on your 

ear and the ear amplified it, the sound went to the ear Cochlea 

where the sound vibrations are getting converted into electrical 

activity. This electrical current goes to the brain and in the 

brain, this sound is bombarding the electrical current and this 

entire chain of events of thinking starts. So when the thinking 

process is going on in the mind, what are you doing? Horrible 

fellow, useless fellow, how could he insult me in front of 

everyone. I just cannot tolerate this. Let me hurt him, these 

sentences are rewinding very fast in the mind and that is what 

we call as anger. This anger 

is the one which perco lates 

into the body, which percolates 

into the heart, percolates 

into our system 

and makes your eyes 

red, face red and the 

whole body tenses up 

and pushes the energy, 

pushes the prana into an 

arm, you want to go and 

punch him. So the situation 



occurs and the sound that comes from the 

outside, interpreted in the brain and the brain 

generates these four sentences only which are 

rewinding at a fast speed. This repetition of 

sentences pulls you like a whirlpool and you 

get lost. That is why it is said ‘Kaama Krodha 

udbhavam vegam’. The Udvega (speed) is the 

one which we have to learn to understand and of course, how 

to handle this? How to work on this? It is something that we 

have to get trained. 

Now, let us come to the understanding of what are the steps 

in handling this vega? What are the steps of understanding 

this phenomena called anger? How this unnecessary anger is 

destructive? How this unnecessary anger, emotional surge is 

making me get lost? How this unnecessary emotional surge of 

repeated sentences in the mind is making me spoil my presence 

of mind? Behaving erratically, behaving anti-socially create 

problems both for myself and the business. Therefore let 

us see what are all the steps in this progress of anger and 

how we can handle this. How these techniques which we are 

learning in these chapters are going to help us to handle this 

anger? Please start applying these techniques in your day 

to day situations and observe the result. Regular practice of 

these techniques will help you to lessen the degree of anger, 

lessen the speed of anger and start developing mastery over 

anger and preventing you from getting this anger. Prevention 

is better than cure. So first prevent getting angry by regular 

daily 45 minutes practice of these techniques that you are 

learning and start applying these at the moment, you get an- 



gry. In the next Chapters we will see how you can apply these 

techniques through this understanding and see that at that 

moment when you are getting angry, you can get away from 

this anger reaction. 



STEPS IN ANGER MANAGEMENT 

Let us begin with a story. Once two friends, let us say Rama 

and Shyama went to the teacher, a Guru in a very remote 

Ashram and asked, Sir please give us Deeksha. Then Guru 

asked, why do you children want Deeksha? They said, Sir, we 

have to do Yoga by doing this Mantra Japa and Deeksha, we 

will be able to get very good happiness. We can also get lot of 

powers, so we want to learn, sir. Then the master said, OK. 

You please go back home and come back after six months and 

in these six months, you should not get angry for anything, 

come back and that is the test for you to go on for this Deeksha. 

Rama and Shyama were very happy. They said, OK sir. 

Nothing should make you angry. You should never get angry. 

Go back home, be normal, be on your normal activities. When 

you come back report to me, then I will give you Deeksha, 

said the sage. So Rama and Shyama went. Rama went to his 

village, Shyama returned to his village. Six months are over. 

They both are going to meet their Guru. They met on the Tank 

Bund. Hello, Hello how are 

you, all that and then Rama 

asked Shyama, Oh! Shyama 

did you manage not to get anger 

for the last six months? 

How was it? Yeah, I never 

got angry, I have passed my 

test. Then Shyama asked 

Rama, have you not got an- 



gry? How was it? I never got angry, said Rama. After some 

time again Shyama asked Rama you never got angry for the 

last six months? No. No anger. I never got angry, Rama replied. 

Rama asked Shyama you never got angry for the last 

six months? Can you not remember even one single episode 

where you got angry? Are you very sure? Shyama said, I never 

got angry. One more step later, Rama asked Shyama again, 

you never got angry for the last six months? Then Shyama 

says, Yeah, how many times you are asking me? There came 

the anger. So anger, if you think that you have mastered, it 

comes back with double the force. So in Anger Management, 

we have to be very conscious. 

To recognize that I am 

angry is a very important 

step. So there are five steps 

in our Anger Management. 

The first step is when you 

don’t even know that you 

are an angry person. I had 

a very good friend of mine. 

Her father was an extremely 

angry person. When we are young every parent will be worried 

when the daughter comes home late in the evening. The 

parents will be angry and shout at the girls. One day, I also 

accompanied my friend to her home because, she was feeling 

little scared. We both went and I was very close to her father. 

We were having very good relationship. On reaching her house, 

the father was very angry at the daughter. He was starting to 

shout at her. Then I requested her father, Sir, it was nothing 



wrong, we were sitting and studying. We were doing combined 

studies and there is nothing wrong with your daughter. That 

is why I have accompanied her. Her father started shouting at 

me also. You people don’t understand. Then I said, sir, please 

don’t get angry and shout. Reply was: Where am I getting 

angry, I am not getting angry. You are the one who is irritating 

me more. I am not an angry person. I am not angry. He 

started saying that I am not angry. 

That is why, when a couple comes to me for counseling, if I 

have to find out from somebody that he is an angry person, I 

don’t ask him, are you an angry person? I will ask his or her 

spouse, what do you think if he or she is an angry person? The 

first thing is, we behave like animals. What is the animal like 

response? Situation, anger, response. Situation: somebody 

insults you, irritates you, provokes you or some frustration or 

something else not happened in the way you want, then immediately 

we get an anger reaction and we get lost in that wave 

because we express blast away. This is the first thing that we 

do, we do not even know that I am lost in the whirlpool, I am 

lost in the wave, I am lost in the speed of my mind, I am lost 

in my anger response. 

Then the second step is, we have been hearing here and there 

that while reacting like this you are spoiling your relationship, 

you are spoiling your job, you are spoiling your business. So 

you start recognizing that OK I am an angry person, I must 

reduce my anger. So you start becoming aware. So I want to 

change myself is a very first step in our Anger Management. 

That awareness that I can change, I want to change, I need to 



change, is the first step. Otherwise most people do not even 

think that they need to handle their anger. Only when they get 

heart attack, when the doctor tells that you have to calm down 

on your irritable nature, then you will start doing something 

about it. So recognizing that I am an angry person, I want to 

overcome that and this is harmful to me and harmful to the 

society around, it is spoiling my relationship, so let me start 

working on that, is the first step in the Anger Management. 

Second step : Then comes a stage when we become aware 

and we start holding our anger. 

Third step. Recognizing and then starting to hold our anger 

response. So situation is somebody has irritated you and immediately 

you produce a reaction. Then you say yah I should 

not get angry. If I get angry now, my job is going to get spoiled. 

So inside a counter thought comes. So mind, reaction, horrible 

fellow, useless fellow, terrible fellow, but inside efficacy, 

diplomacy, wanting to change myself, my introspective suggestions 

say, stop, stop don’t show your anger. OK sir, yes 

sir, fine sir, from outside you are showing your smiling face. 

Inside you are boiling. This is the suppression of anger. 

Then comes, the next 

stage, which is more 

important. See already 

you have started developing 

that control; you 

have started developing 

that mastery. This 



mastery phase is what Patanjali calls as Chitta Vritti Nirodhaha. 

To control the mind is Yoga. So you have started controlling 

in the name of efficacy, in the name of growth, in the 

name of diplomacy, in the name of successful productive Person. 

We have learnt to control this. But don’t you think in the 

present day life style it is this progressive, successful, ambitious 

Type A personality person who is all the time on the go, 

wanting to achieve things who is very highly provoked with 

situation because there are too many situations where provocation 

leading to suppression happens repeatedly is the one 

who gets affected. Outside you have to keep a very pleasant 

diplomatic smile on your face. Isn’t this the one which is causing 

all the psycho-physiological problems? Problems of heart 

attack, acidity, sleeplessness, joint pains, so many of these 

modern diseases are all because of suppressed anger which is 

a manifestation of some degree of control that we have already 

developed. So let us see how Yoga offers techniques of not 

suppressing nor expressing. Expressing is animal; suppression 

is human but is causing problems. So let us see how to 

grow from this level to become masters of our mind so that 

anger is no longer a botheration to you rather it helps you. 

In the last two episodes we have understood how we have to 

learn to move on from our instinctual behavior of responding 

through speeded up repeated sentences in our mind in the 

form of anger, response to demanding situations to becoming 

aware that I should change and then move on and go ahead. 

We also understood how suppression is not the right answer. 

In suppression you are holding an anger loop, as repeating 

of sentences. So every time you try to handle your anger, we 



always find an excuse, and mind always says that look, you 

have to be angry because this person has committed a mistake, 

this person is at fault. The problem is outside. To shift from 

there and say that although the person is at fault, although 

the problem is outside, I need not get angry and start holding 

it, suppression starts happening and suppression leads to 

many of the problems. So what is the next step then? Next 

step or better way of handling our anger is to come out of this 

speeded up loop of responses, speeded up sentences, horrible 

fellow, and terrible fellow, useless fellow, I feel like smashing 

up. This speed we have to reduce. So that is what we keep 

saying that you please get angry, but get angry slowly. Horrible 

fellow…., useless fellow…, I feel like smashing you up….. 

If you start repeating the sentences in your mind at a slow 

rate, would you call it as anger? It is not anger at all. But how 

do you do it? How can you do it? Is it really possible to slow 

down the mind? See first step is to recognize that we were getting 

lost. I should not be angry is itself a great step and then 

to be able to handle that violent upsurge of energy, violent 

upsurge of prana that is coming up and hitting against your 

head which is making you think that fast, how do I reduce that 

speed? Yogic techniques say that when you have this anger 

speed, a big surge of energy, big surge of vital energy, prana is 

being drawn to the head region and it is bombarding against 

your head region. So what you should do therefore is, first 

shift the prana from the head region to the lower region and 

spend away that prana. Instead of spending that big energy 

in the form of horrible fellow, useless fellow and saying and 

spoiling the situation, you shift it down and push it down, 

spend away that prana in the form of fast breathing. What 



you should be telling in your mind, my God I am so angry, it is 

all so fast, let me push the prana go down, anger go down and 

then get a little exhausted by doing that. If you have hypertension 

and all that, do it vigorously but with this awareness that 

I am doing this fast breathing only to shift the prana from the 

head region to the lower region of the body. Once I got terribly 

angry with somebody who was insulting the organization and 

I could not handle my anger. I tried doing this kapalabhati. 

Then also, I could not manage. Then what I did was OK, let 

me push my prana from the head region down to lower parts 

of the body. So, I started jogging, I started pushing and then 

after about 20 strokes, slow breathing, slow breathing and 

then slow breathing one omkara, five times omkara and then 

go back to the same situation, horrible fellow, useless fellow, 

he is insulting every one. OK, if he is insulting, it is his opinion. 

Why should I get upset about it. When you create a space 

in your mind by pushing the prana down, then you are able 

to find space. What came out in that space was your inner 

ability, your inner answer, your inner kshama, your inner stability, 

your inner confidence, your inner right answer saying 

that OK that is his opinion let him have his opinion. If he is 

misbehaving, why should I get so irritated and hurt my heart. 

Let him do what he wants to do. But let me tackle it in a different 

way. Not by getting irritated, agitated or suppressing 

my anger, but let me first handle my anger. If husband and 

wife are having irritating dialogues then, first step is, to move 

away from that place. I am reminded of Brahmakumaris who 

say that when the couples take Deeksha, they are asked to 

take an oath. What is the oath? As soon as the heat builds up 

in the dialogue, one of you should move away from the room. 



So when there are two hands only, there can be a clap. As 

soon as the heat starts building up, one of you should move 

out. This is an oath you are supposed to take when you want 

Deeksha of a meditator. So move away from the situation. If 

bombarding thought is still present, spend it away in the form 

of prana being diverted to the lower regions of the body. Then 

slow down, then calm down, then get the inner calmness. 

I would like to tell you a story 

here in which you should 

realize that if you don’t react 

at all, how you can survive 

in this world is a very common 

prashna, common question 

that many of you might 

be facing. There was a village. 

At the outskirt of 

a village there was a big 

banyan tree. There lived 

a Kala Nag, a black Cobra. 

It was a very angry, 

very venomous Cobra. 

If anybody passed that 

way, immediately the cobra 

would hit and then kill the person. Once it so happened 

that a Sage was walking that way and all the children of the 

village ran behind him and said Sir, Swamiji don’t go this way. 

There is a big Cobra, Kala Naga. It will kill you, don’t go that 

way. Sage said, OK, never mind even if I get killed nothing will 

happen and he walked. When he walked, the big cobra came. 



It was about to hit. The sage then asked the Cobra, why is it 

so angry? Why do you hit everybody who passes this way? If 

you are hungry, you have to kill a frog. What are you going to 

gain by killing people around you? They are not hurting you. 

Then the Cobra said, sorry I agree, I understand, but I cannot 

control my anger, what should I do? Then Swamiji gave a 

Deeksha Mantra to the Cobra and the Cobra started doing lot 

of Mantra-Japa and chanting and all that and it became very 

quiet. Sage walked out and all the children who were walking 

said, vah, cobra is now chanting japa and the cobra was doing 

japa, no anger, no hitting and no killing. Children came near, 

held the cobra, touched the cobra and now it became so sober 

that it could not even kill the frog for its survival. Children 

held it and turned it around. So the Cobra was all wounded. 

One day, the Sage came back. Sage saw that this Cobra was 

in a very terrible shape, wounded, under nourished. The sage 

asked what had happened. Then the cobra said, due to the 

power of your Mantra, now I can’t even get a frog to eat. Then 

the sage said something very important. Sage said to the Cobra, 

my dear Naga, I asked you not to bite, but did I ask you 

not to hiss. So as a master of anger, you are not going to get 

lost in the speeded up response in your mind, you are not going 

to be a slave to the anger. You can be a master. So you 

can hiss when required, like a mother. When the child is not 

doing the homework, what will the mother say? If you don’t do 

your homework, I won’t allow you to see Cartoon. Is that going 

to hurt the child? Is that going to produce a heart attack to 

the mother? No. But if she is angry, really angry and shouts 

at somebody, then she hurts herself. Therefore learn to hiss. 

If you are a master of your anger, you can use anger as a mas- 



ter, not as a slave. So the speed of the mind is required to be 

kept under control. Switch off, when not required and switch 

on when required is the trick of the Yoga and for that use some 

physical practices, breathing practices, meditation practice, 

chanting practice etc., let us learn to handle our anger. 



BODILY REACTIONS WITH ANGER 

Anger is an emotion which all of us are very familiar with. 

Particularly in the city of Bangalore or in any of the other metropolitan 

cities of India, people are familiar with traffic jams. 

So just imagine a scene like this. You are stuck in traffic jam. 

You are in a hurry to go somewhere and someone comes across 

the road in the wrong direction and you feel annoyed. Now 

you have two choices. You can either go through all the experiences 

of anger and express anger or you may not go through 

all the experiences of anger but express anger. What would be 

the difference? In both cases if you express anger, the person 

would get your message and he may make the necessary correction. 

If you yourself actually experience anger there are a 

number of facts behind it and we will discuss here. 

What really happens to our body when we are angry? In order 

to understand this, we have to go back in time millions of 

years and think of all Stone Age man. Stone Age Man did not 

face threats like crossing the road or angry boss or deadline. 

Stone Age Man faced threats like facing a wild animal, may be 

a fight with another Stone Age Man and his body has to gear 

up over the challenges by either of the two ways i.e., fighting 

or by fleeing from the situation by running away. Now in order 

to fight or flee there are certain changes which occur in the 

body. Just think what you would need to do to either fight or 

flee. Well, you will require more Blood Sugar and more energy. 

Blood Pressure has to go up to see that enough blood reaches 



the muscles. The heart would have to pulsate very quickly 

and at greater forces and of course, faster breathing and obviously 

breath-rate becomes more. Experiencing and expressing 

anger are extremely dangerous for health. Then what is the 

option? Many times people are trained not to express anger. 

Imagine a totally different scene a person who is working in an 

office and has a very annoying boss who blames him for everything 

that goes bad and this person who is in the office, has 

been trained from childhood to please his parents, to please all 

authority figures and then he talks very nicely to the boss every 

morning. He shows that he is very pleased with him. But 

inside he is boiling with rage. Is this good for health? It is not. 

In fact, such personalities have been called type “C” personality. 

The type “C” personality is a person who suppresses the 

emotions repeatedly. If you suppress your emotions, it is not 

going to be good for health. The disease which has been most 

common with suppressed emotions is quite a serious disease 

even today and that is Cancer. That is why we say, ‘anger’ is 

such a powerful emotion. 

So now let us see is it good to experience anger and run the 

risk of developing diabetes or hypertension? Is it good to suppress 

anger and run the risk of developing the disease like 

Cancer? Or is it better to do something else? Let us think 

what that something else could be? For this, I am going to give 

you yet another example and this is an example of a Manager 

of a Company. Imagine that you have a very nice Manager. He 

wants all his employees to be happy. He goes on holiday and 

when he comes back from holiday, he finds that all of them are 

totally laid back. Some of them have gone on leave, other peo- 



ple are sitting around and talking something among them, still 

others are sitting on the tables, on the desks, may be surfing 

the net for something which is totally unconnected with their 

job. He is a very nice Manager. He does not shout. He says 

very gently, don’t do this. I expect you to work as well when I 

am away as when I am there and he thinks his message has 

gone home. Over the years the Manager goes on holiday again 

and he returns from holiday and finds just exactly the same 

scene. Now what should he do? He should ideally express 

emotions, express anger. Why? If he expresses anger at this 

time, the employees would get the message that they are doing 

something wrong. If he continuously remains unconcerned 

about it, then they would get wrong message. But what is the 

key here? He should be able to express that he is angry but 

not have any of those bad changes that occur in the body. His 

blood sugar should not go up. He should not have any tension 

in the muscles; his blood pressure should not go up. In other 

words, Yoga will really help. Learn how to express anger when 

we need to, but not really experience all the unpleasant consequences 

of anger. So there will be a deep peace within you and 

the person is totally unperturbed. But he is expressing anger 

effectively. Thus we see that anger can be experienced but one 

may need to face bad consequences. Anger can be suppressed 

but it has very bad consequences. Through Yoga training, we 

can effectively learn to manage anger and learn yoga successfully 

so that we no longer experience anger, but only express it 

as and when it is required in different situations. This will be 

unfolded in the subsequent chapters. 



YOGA FOR ANGER MANAGEMENT 

A MOVE FROM LYMBIC BRAIN TO CEREBRAL CORTEX 

As we all know anger is an emotion familiar to all of us and 

quite obviously that it is generated in our brain. So let us look 

at our brain and try to understand where and how anger is 

generated and what we can do to our brain to reduce the anger 

response, because in last chapter we saw how bad anger is for 

us. Anger is an emotion which is experienced by almost all 

species. What do I mean by that? You have more primitive life 

forms like reptiles, you have a bird, you have a fish, you have 

mammals, of course at the top of the scale, you have man and 



all of them experience and express aggression and anger in 

different forms. In the brains of all living vertebrates there 

are certain areas which can actually generate what is called 

the aggression or anger response. So in other words when a 

crocodile is provoked a part of the brain is activated and very 

interestingly the identical part of the brain is activated when 

a man is angry. So in other words whenever we are angry, we 

are behaving just like a crocodile, or just like a shark, or just 

like an eagle or any primitive, we call them living a primitive 

form of life. But fortunately for man, there are not just these 

sorts of most primitive areas of the brain which are located 

in what is called emotional brain or the Limbic brain. There 

is also something much more newly developed, much more 

sophisticated called the cerebral cortex. Let us look briefly at 

the Cerebral Cortex. 

When we talk of a person being intelligent we say he has lot 

of grey matter. We also talk a lot about white matter. Grey 

matter refers to the nerve cells and we actually have in our 

skulls about 1.4 Sq. Mtrs of grey matter that means nerve 

cells. Imagine it like 1.5 Sq. Mtrs of cloth folded up inside our 

skull and this constitutes what is called the Cerebral Cortex. 

This thinking brain is really what makes man so different, so 

special compared to a crocodile or a shark or even a Chimpanji 

or a Gorilla. The thinking brain is what allows us to make 

choices and as we saw in the last chapter, it is important to 

be able to express anger sometimes but not go through all 

the psychological feelings of anger and that choice whether to 

express it or not and experience it or not can happen if we activate 

our thinking brain or cerebral cortex. Now the Cerebral 



Cortex is essentially the main part of our brain immediately 

below the skull. But among all parts below the skull which is 

most important in dealing with our emotions? A part which 

is most important is that which lies behind our forehead and 

this is called the Frontal Cortex. Through a small story you 

can understand its importance. 

About 100 years ago, there was a person who was working 

on a road. At that time working on roads was a very laborious 

process where people were to use Gunpowder and had 

Steel Rods or the metal rods with which they had to break 

stones. So this person was using Gunpowder and blasting the 

rocks and in this process, something really terrible happened 

to him, the metal rod went right through the forehead through 

the skull. One would imagine that after a terrible accident like 

that the person would die immediately. But that did not happen. 

This person continued to live for another twenty years. 

But was he normal? The answer is no. He was drastically 

altered. From a very peace loving, quiet and good citizen he 

became extremely aggressive, abusive and the type of person 

who would be easily arrested and be in Police custody. Why? 

The part of the brain which lies immediately behind the skull, 

the Frontal Cortex that is really vital to help us behave within 

the norms laid down by the society that is damaged in his 

case. This part is so vital that it has become commonly known 

as the Character Cortex. Then how should we train our brain 

to function more at the cortical level and less at the level of our 

instincts or at the reptilian level? How then do we train the 

part of the brain which is there in a shark or in a reptile and 

how then do we cultivate the part of the brain which is pecu- 



liar to human beings so that we can make choices when to get 

angry or whether to get angry or not. Today we would see how 

specific yoga techniques can help us to realize the possibility 

of activating cortical areas so that intellect can overrule our 

instinct and in this way we can control and regulate our anger 

responses. This should be extremely good for us because it 

is very common experience for all of us. Sometimes we say 

something in an angry moment and later we regret it. How 

nice it would be if we would have the choice before saying the 

thing itself to decide whether we should say it or not? That is 

why Yoga has such a big role to play. 



HOW YOGA WORKS 

FOR ANGER MANAGEMENT 

In the last two Chapters we have seen that why anger is a 

natural phenomena and a natural emotion that has several 

bad consequences. You have also seen that there are certain 

parts of the brain which can help us to regulate our control 

when we want to get angry and whether we should get angry or 

not. Now we will look at different Yoga practices and see how 

through the practice of yoga we can gradually calm down the 

mind and regulate our anger responses. For those of you who 

are familiar with yoga practices, you would know that there 

are several practices. There are Yoga Postures called Āsanas. 

There are cleansing practices called Kriyās and there are voluntarily 

regulated breathing practices called Prāṇāyāmās and 

Meditation. I am going to tell you a bit about the philosophy 

of yoga. The scientific research about how each of these practices 

(with one or two examples of each) help us in regulating 

anger. 

Let us take physical postures to begin with. Anyone who 

has started practicing yoga, you may remember as a first time 

practitioner in doing yoga posture your body tends to rebel. 

There are certain muscles which are never used for example, 

when we bend forward and try to touch our toes and those 

muscles send the signal to the brain that they have been 

stretched and this message is indeed almost like a message 



of pain. Now what one gradually 

has to learn to do is to 

regulate this message so that 

we do not experience it again 

but you gradually learn to 

comfort the pain, discomfort 

into the feeling of calmness, 

into the feeling of tranquility. So even though the muscle is 

telling you straighten up I don’t want to be pressed in this 

way, you gradually train the muscle to be relaxed in that position 

and in so doing the muscle sends message to the brain 

that you are relaxed. So it is like a cycle. The muscle which 

is being unduly strained in a particular posture sends a message 

to the brain but the brain does not respond and this is 

the whole essence of yoga postures, yoga āsanas, learning to 

relax even when you experience discomfort. This of course not 

extreme discomfort and that is why this is so important that 

we practice Postures under the guidance of a Yoga Guru so 

that you can get to know the important difference between the 

postures in which you actually experience discomfort which 

can be harmful and postures in which you actually experience 

discomfort but which you are able to bear and is harmless. 

Now we move on to the next set of practices which are voluntary 

regulated breathing Prāṇāyāmās. There are a number of 

practices which are useful in regulating breathing and in particular 

three of them need to be mentioned which help people to 

reduce blood pressure and probably reduce anger. Definitely 

these practices reduce blood pressure. These are Alternative 

Nostril Breathing called Nadishuddhi Prāṇāyāma or Anuloma- 



viloma Prāṇāyāma. There is also breathing 

only through the left nostril which has been 

called Chandra Anuloma Viloma Prānāyāma 

and the third one is Bhramari where a person 

breathes out with a humming Sound like 

a honey bee. Meditation is trickier. If a person 

is very angry and he closes the eyes and 

attempts to meditate, such a person is likely 

to have angry thoughts rushing around him. 

Fortunately there is something such people 

can do and that is a very special technique 

called cyclic meditation. It is actually developed 

in Swami Vivekananda Yoga Research 

Foundation, by the founder director of this institution, Dr. H 

R Nagendra. This technique actually consists of cycles of Supine 

rest when a person lying flat and a few yoga postures. 

They are not just trying to relax, in between there is something 

they are doing to keep themselves busy and this technique 

is very ideal for people who are highly stressed, who are very 

anxious, people who are very angry. We have seen remarkable 

benefits of this in terms of reduced physiological stress, 

the blood pressure going down, less oxygen consumed. Stress 

level also reduces at the same time this technique is extremely 

wonderful because people preserve their levels of awareness. 

In other words we don’t want to be so relaxed that you cannot 

do your job. Cyclic meditation is a wonderful blend, where 

there is deep relaxation but alertness is preserved. We have 

been using it for a number of stress management programmes 

in various companies. In fact the most recent research that 

shows not just that cyclic meditation reduces stress in the day 



time in the research paper (it is shortly to appear in medical 

science monitor), we have shown that the practice of cyclic 

medication twice in the day increases what is called deep sleep 

or slow wave sleep in the night. There are lots of reasons here 

why one should practice āsanas? Why one should practice 

prāṇāyāma techniques particularly the three that are mentioned 

above; special emphasis being on cyclic meditation. 

But apart from these practices there is a certain philosophical 

approach which is needed in yoga. Equally important is 

the practice of physical postures, voluntary regulated breathing. 

Meditation is the philosophical component. Yoga cannot 

be considered in isolation as only physical postures or only 

breathing or only meditation. We need to have a certain attitude 

of mind for yoga to be complete. Yoga is after all a way 

of life and I hope this will take you effectively into the practice 

session and we can benefit a lot by yoga practice. Practicing 

postures breathing techniques, meditation and all that at the 

back drop of certain philosophical bent of mind. 



ANGER MANAGEMENT 

SHAKTHI VIKASAHA 

• Anguli Shakthi Vikasaha 

• Bhujabhanda Shakthi Vikasaha 

• Jangha Shakthi Vikasaha 

• Pindalini Shakthi Vikasaha 

• Bhujaìgäsana and parvathasana 

• Kaponi Shakthi Vikasaha 

YOGÄSANAS 

• Trikoëäsana 

• Virabhathrasana 1 

• Virabhathrasana I1 

• Vrabhathrasana I1I 

• Makaräsana 

• Veerasana 

BREATHING PRACTICES 

• Dog breathing 

• Rabbit breathing 

PRÄËÄYÄMA 

• Candra anuloma viloma 

• Nädi Suddhi 

• Stitali 



• Nädi Suddhi with kumbhka 

• Candra anuloma viloma 

KRIYÄS 

• Kapala Bhati – left nostril 

BANDHAS AND MUDRÄS 

• Uttiyäna Bandha 

• Sästänga Namaskära Mudrä 

• Agnisara 

• Janusirasasana with jalantharbhanda 

MEDITATION 

(Examine the raise and growth of emotions) 



YOGA PRACTICES 

FOR ANGER MANAGEMENT 

ANGULI SAKTI VIKÁSAKA (Fingers) 

Sthiti: Tádásana 

PRACTICE 

• With exhalation, throw out your 

arms in front, keeping them parallel 

to the ground at shoulder 

level. 

• Simultaneously give the fingers of 

both arms the shape of the hood 

of a cobra. 

• Now, stiffen the entire length of 

the arms from the shoulder joints 

to the finger tips as much as you 

can so that they start trembling. 

• Inhaling bring the palms to chest. 

• Repeat 10 times. 

Note 

• Tighten the arms until they start trembling. 

BHUJA BHANDA SAKTI VIKÁSAKA (Arms) 




PRACTICE 

• Make fists of your hands with 

the thumbs tucked in. 

• Bend the elbows and raise the 

forearms till they are parallel to 

the ground (forming 90o with 

the upper arm), and the fists 

facing each other. 

• Now, push both the right arm 

forwards forcefully and vigorously 

to the level of the shoulder 

with exhalation. 

• Then, pull it back to the starting position with inhalation. 


• Repeat with left hand. Repeat for 10 times. 

• Repeat the same thing with both hands together. 

• Repeat twenty times. 

Note 

• When pushed forward, the arms should be parallel to the 

ground and palms facing up. 

• When pulled back, the elbows must not go back beyond the 

body (i.e., the starting position). 

JANGHA SAKTI VIKÁSAKA (THIGHS) 


Variation 1: 

• Stretch out the arms straight in front at shoulder height, 



palms facing downwards. 

• While inhaling bend your knees gradually 

till your thighs come parallel to the 

ground. 

• Hold the breath and maintain this position. 

• Come up while exhaling. 


Note 

• The knees must be together throughout 

the practice. 

• You must not raise the heels or toes from the ground at any 

time during the practice. 

• If you find it difficult to hold the breath, you can do it with 

normal breathing initially for a few days. 

• Keep the arms parallel to the ground all through. 

• Keep the back, neck and head as erect as possible. 

Variation 2: 

• Stretch out the arms straight in front 

at shoulder height, palms facing downwards. 

• While inhaling bend your knees gradually 

till you come to squating. 

• Hold the breath and maintain this position. 

• Come up while exhaling. 




Note 

• The knees must be together throughout the practice. 

• You must not raise the heels or toes from the ground at any 


• If you find it difficult to hold the breath, you can do it with 

normal breathing initially for a few days. 

• Keep the arms parallel to the ground all through. 

• Keep the back, neck and head as erect as possible. 

Variation 3: 

• Inhaling jump spread your legs away come on toes, raise 

the hands up bring them close together above the head. ( No 

clapping ) 

• Exhaling bring the legs together and drop the hands come 

down to tadasana. 


Variation 4: 

• Exhaling jump spread 

your legs away come on 

toes, raise the hands 

up bring them close together 

above the head. 

( No clapping ) 

• Inhaling bring the legs 

together and drop the 

hands come down to 

Tadasana. 




Variation5: 

• Stretch the hands on both sides of the body at the shoulder 

level horizontally. Exhaling, bend the knees and spreading 

the knees with maximum separation come down raising the 

heels, heels together.( Do not sit on the heels). 

• Inhaling come up. 


PINDALI SAKTIVIKÁSAKA (CALVES) 


PRACTICE: 

• Clench the fists and stretch your 

arms forward at shoulder height. 

• While inhaling, squat and go 

down as far as you can. 

• Holding your breath, stand up 

while your arms describe one 

full circle in the style of rowing a 

boat. 

• On completion of the circle, the 

arms should be held before the chest, fists 

touching each other. 

• Then exhale sharply while pulling the arms 

slightly backward and expanding the chest. 

• Repeat ten times. 

Note 

• Maintain balance of the body throughout the practice. 



• The knees should remain close to each other all through. 

• The feet should remain on the ground all through. 

BHUJANGASANA AND PARVATASANA 

Sthiti: Prone Sthiti 

PRACTICE: 

• Place the palms at the level 

of the last rib bones. Elbows 

close to the body. Tuck the 

toes. Inhaling, raise the 

head, chest, abdomen up 

making the back concave 

and the only parts of the 

body touching the ground 

are palms and toes. 

• This is Bhujangasana position. 

• While exhaling raise the 

hips up bring the head 

down coming into inverted 

V pose. In this position palms and foot touch the ground. 

This is Parvatasana position. 

• Repeat to go into bhujangasana position with inhalation and 

Parvatasana position with exhalation. 


KAPHONI SAKTI VIKÁSAKA (Elbows) 




PRACTICE 

• Stretch the arms straight down beside the body, palms facing 

upward. 

• Inhale, bend the arms at the elbows 

• Exhaling, stretch them straight. 

• Repeat twenty times. 

Note 

• The upper arms should remain stationary. 

• The fists must come up to the level of the shoulders but 

should not touch the shoulders and then down straight. 

• The fists must, not touch the thighs when they come 

down. 

YOGASANAS 

TRIKONÁSANA 




PRACTICE 

• While inhaling, take the right leg away from the left by 

about a meter and raise both the hands simultenously till 

they reach the horizontal position. 

• Slowly bend to the right side until the right hand reaches 

the right foot. The left arm is straight up, in line with the 

right hand. Palms face forward. Stretch up the left arm and 

see along the fingers. 

• Maintain for about one minute with normal breathing. 

• Return slowly to Sthiti. 

• Repeat on the left side. 

Benefits 

Helps in preventing flat foot, strengthens the Calf and thigh 

muscles, corrects curvatures of back, strengthens the waist 

muscles and makes the spine flexible. 

Limitations 



People who have undergone recent abdominal surgery , slip 

disc or sciatica may avoid this posture. 

VIRABHADRASANA-1: 

Sthiti: Tadasana 

PRACTICE: 

Stand in Tadasana. Raise both the 

arms and adopt namaskar above 

the head. Take the right leg away 

from the left by about one meter. 

Turn the right foot rightway by 90 

Degrees. Bending the right leg at 

the knee bring the right thigh parallel 

to the ground making 90 Degrees 

angle at right knee. Slightly 

turn the left foot towards right side. 

Look up at the palms. Maintain the 

posture for half minute. Come out 

the same way. 

Benefits: 

Relieves the stiffness in shoulders and back, tones up the ankles 

and knees and cures stiffness of the neck. It also reduces 

the fat around the hips. 





PRACTICE: 

Stand in Tadasana. 

Raise both the arms and 

stretch them to the sides 

at the shoulder level parallel 

to the ground. Take 

the right leg away from 

the left by about one 

meter. Turn the right 

foot rightway by 90 Degrees. 

Turn the body to 

the right side. Bending 

the right leg at the knee bring the right thigh parallel to the 

ground making 90 Degrees angle at right knee. Slightly turn 

the left foot towards right side. Look at the right palm. Maintain 

the posture for half minute. Come out the same way. 

Benefits: 

Leg muscles become shapely and stronger. It relieves crams 

in the calf and thigh muscles. Brings elasticity to the leg and 

back muscles and also tones the abdominal organs. 



PRACTICE: 

Stand in Tadasana. Raise both the arms and adopt namaskar 

above the head. Take the right leg away from the left by about 

one meter. Turn the right foot rightway by 90 Degrees. Bend- 



ing the right leg at the knee bring the right thigh parallel to the 

ground making 90 Degrees angle at right knee. Slightly turn 

the left foot towards right side. Inhale, raise the left leg up simultaneously 

straightening the right leg at the knee, bringing 

the front part of the body parallel to the ground. In this position, 

the whole body weight on the right leg and the rest of the 

body perpendicular to this leg and is parallel to the ground. 

Maintain with balance for half minute and return. 

Benefits: 

Balances the body. Balances the mind. Tones the abdominal 

organs. Makes the leg muscles strong. 

MAKARASANA: 

Sthiti: Supine sthiti 

PRACTICE: 

• Lie down on the abdomen. 

Legs apart, 

heels inwards. 

Right palm on the 

left shoulder, left 



palm on the right shoulder. Chin on the cross of both the 

hands. 

• Gives nice relaxation. Normalizes the Blood Pressure. 

VEERASANA: 

Vira means a hero, warrior, champion. This sitting posture is 

done by keeping the knees together, spreading the feet and 

resting them by the side of the hips. The pose is good for meditation 

and pranayama. 

Technique 

• Kneel on the floor. Keep the knees together and spread the 

feet about 18 inches apart. 

• Rest the buttocks on the floor, but not the body on the feet. 

The feet are kept by the side of the thighs, the inner side 

of each calf touching the outer side of its respective thigh. 

Keep the toes pointing back and touching the floor. Keep 

the wrists on the knees, palms facing up, and join the tips of 

the thumbs and forefingers. Keep the other fingers extended. 

Stretch the back 

erect. 

• Stay in this position 

as long as you can, 

with deep breathing. 

• Then rest the palms 

on the knees for a 

while. 

• Now interlock the 

fingers and stretch 

the arm straight over 



the head, palms up. 

• Stay in this position for a minute with deep breathing. 

• Exhale, release the finger lock, place the palms on the soles, 

bend forward and rest the chin on the knees. 

• Stay in this position for a minute with normal breathing. 

• Inhale, raise the trunk up, bring the feet forward and relax. 

• If you find it difficult to perform the pose as described 

above, try placing the feet one above the other and rest the 

buttocks on them. Gradually move the toes further apart, 

separate the feet and bring them to rest outside the thighs. 

Then, in time the buttocks will rest properly on the floor and 

the body will not rest on the feet. 

Effects 

• The pose cures rheumatic pains in the knees and gout, and 

is also good for flat feet. Due to the stretching of the ankles 

and the feet, proper arches will be formed. This, however, 

takes a long time and requires daily practice of the pose for 

a few minutes for several months. Those suffering from pain 

in the heels or growth of calcaneal spurs there will get relief 

and the spurs will gradually disappear. 

• The pose can even be done immediately after food and will 

relieve heaviness in the stomach. 

BREATHING PRACTICES 

DOG BREATHING 

Sthiti: Dandasana 

PRACTICE 



• Fold the right leg at the knee 

and sit on the right heel. 

• Fold the left leg also at the knee 

sit on both heels. 

• Place the palms of the hands on 

the ground beside the knees. 

• Make the spine slightly concave 

and fix the gaze straight ahead. 

• The mouth is opened wide, 

the tongue is pushed out to its 

maximum. Practice rapid, forceful 

inhalation and exhalation, 

expanding and contracting the 

abdomen vigorously. 

• Repeat the practice for 30 seconds. 

• Relax in Sasáñkásana. 

• Feel the automatic stoppage of breath. It helps to reduce the 

rush of anger. It helps to throw away the anger. The inner 

rush of energy is now governed. Relax. 

Note 

Since this dynamic nature of practice is a form of hyperventilation, 

epileptics and high blood pressure patients should 

avoid it. 

RABBIT BREATHING 


PRACTICE 



• Fold the right leg at the knee and 

sit on the right heel. 

• Fold the left leg also at the knee 

sit on both heels. 

• Keeping the knees together, bend 

forward and rest the forearms on 

the floor, keeping the elbows by 

the side of the knees and palms 

flat on the ground. 

• Maintain the head at a distance of 

one hand length from the ground 

to chin. Open your mouth partially. 

Protrude the tongue partially. 

Touch the lower lip resting on the lower set of teeth. 

• Gaze at a point about 2 feet on the ground in front of you. 

• Pant quickly like a rabbit, using only the upper part of the 

chest. Feel the air moving beautifully in and out of the lungs. 

Feel the expansion and contraction of the chest muscles. 

• Continue for 20 to 40 breaths. 

• Close your mouth and relax in Sasankásana. Stretch your 

hands forward with the forehead resting on the ground. Feel 

the relaxation of chest and thorax. Allow your breath to return 

to normal. 

Note 

• Breathe rapidly through the mouth only, using the thoracic 

muscles. 

• Make sure that the abdomen presses on your thighs, preventing 

any abdominal movement. 

• Do not drop your head on to the floor. 



Pranayama 

CANDRA ANULOMA VILOMA PRÁÏÁYÁMA 


PRACTICE 

• Adopt Násika Mudrá with your right 

hand. 

• Close the right nostril with the tip of 

the thumb. 

• Inhale and exhale slowly through 

the left nostril (Candra Nádi) only. 

• Keep the right nostril closed all the 


• One cycle of inhalation and exhalation 

forms one round. 

• Practice nine rounds. 

• This practice helps to deel with all 

the energy imbalances which is the 

root cause for anger. Allow the mind 

to calm down. 

Note 

• Time taken for exhalation should be 

longer than inhalation. 

• Anxiety patients may practice this Práïáyáma 27 rounds 

before breakfast, lunch, dinner and before sleep (4 times a 

day). 

NÁDISUDDHI PRÁNÁYÁMA 




PRACTICE 

• Sit in any meditative 

posture. 

• Adopt Násika Mudrá. 

• Close the right nostril 

with the right thumb 

and exhale completely 

through the (left) nostril. 

Then inhale deeply 

through the same left 

nostril. 

• Close the left nostril 

with your ring and little 

finger of the Násiká 

Mudrá, release the right 

nostril. Now exhale slowly and completely through the right 

nostril. 

• Inhale deeply through the same (right) nostril. Then close 

the right nostril and exhale through the left nostril. This is 

one round of Nádiùuddhi práïáyáma. 

• Repeat nine rounds. 

Note 

• This practice helps to maintain balance between Nádis. 

• If you feel headache, heaviness of the head, giddiness, uneasiness 

etc. 

• it means you are exerting much pressure on the lungs. 

• The first symptoms of correct practice is the feeling of freshness, 

energy and lightness of the body and mind. 

Benefits 

Physical : 



It promotes balance between the two nostrils apart from 

cleansing the nasal tract. It increases the vitality. Metabolic 

rate decreases as in case of all other Práïáyáma practices. It 

increases the digestive fire and appetite. 

Therapeutic : 

It lowers the levels of stress and anxiety by harmonising the 

práïas. It is beneficial in respiratory disorders such as Bronchial 

asthma, Nasal allergy, Bronchitis etc. 

Spiritual : 

It induces tranquility, clarity of thought and concentration. 

It clears pranic blockages and balances Ida and Pingala 

nádis,causing Shuúumna nádi to flow which leads to deep 

states of meditation and spiritual awakening. It helps to maintain 

Brahmacharya which is a pre-requisite for spiritual progress. 

Limitations 

No Limitations. 

SITALI PRÁNÁYÁMA 


PRACTICE 

• Place the palms resting on the thighs. 

• Stretchthe tongue forward partly out of the 

mouth and fold it so as to resemble the beak 

of a crow. 

• Slowly suck in the air through the beak 

and feel the jet of cool air passing down the 



throat into the lungs. 

• Slowly exhale through the nostrils, feeling the movement of 

warm air all the way up from the lungs through the throat 

and the nasal passages. 

• This completes one round of Sitali Pránáyáma. 

• Repeat nine rounds. 

• This helps to throw away anger. There is washing away 

of CO2. Cleansing takes place. Activates right brain. The 

breath stops automatically. Allow it. This helps to reduce 

anger. 

Kriyas 

• Kapalabhati-left nostril: Close the right nostril with the 

thumb with Nasika Mudra. 

• Exhale vigorously by flapping the abdomen though left nostril. 

Inhalation is passive. 

Bandhas and mudras 

Uddiyána Bandha and Agnisára 


PRACTICE 

• Stand with the legs 2 to 3 feet apart, bend 

forwards slightly from the waist and place 

the palms on the thighs with the arms 

straight. 

• Make yourself quite comfortable in this position. 



Stage I: Uddiyána Bandha 

• Exhale completely through the mouth by vigorously contracting 

the abdominal muscles. 

• Simultaneously press the hands against the thighs, tighten 

the arms, shoulders, neck muscles and lift up the ribs. 

• As a result of this, the diaphragm automatically rises up, 

producing a concave depression of the abdomen. The abdominal 

wall gets sucked in as if to press the spine. 

• Hold this condition as long as comfortable. 

• Then inhaling slowly release the abdominal muscles and 

return to the upright position. 

• Rest for a while and then go for the next round. 

• Repeat 5 rounds. 

Stage II: Agnisára 

• In the position of Uddiyána Bandha, move the abdominal 

wall in and out vigorously like a pump as many times as you 

can (while holding the breath in exhalation). This movement 

of the abdominal wall is done through mock inhalations & 

exhalations i.e., it seems as if one is inhaling and exhaling 

whereas it is not so. 

• Then stop the movement of the abdominal wall, release the 

bandha and while inhaling come up to Tádásana and relax. 

• Repeat a few times. 

Benefits 

• Helps in deeling with our anger. 

• It massages the abdomen, stimulating the associated nerves, 

strengthening the muscles and encouraging optimum health 



of the abdominal organs. 

• It improves blood circulation to the whole trunk area and 

strengthens all the internal organs. 

• It is a panacea for many abdominal & stomach ailments including 

constipation, indigestion, and diabetes. 

JÁNU SIRSÁSANA WITH JALANDHARA BANDHA: 

Sthiti: Dandásana 

PRACTICE 

• Bend the right leg along the ground, placing the heel against 

the perineum and the sole touching the inner side of the left 

thigh. 

• Place the palms by the side of buttocks keeping the spine 

erect. 

• While inhaling raise the arms above the head. 



• While exhaling slowly bend forward and hook the big toe of 

the left foot with the index fingers. Press both the thumbs on 

the big toe. 

• In the final position try to touch the forehead to the knee. 

The elbow joints touch the ground. Adopt Jalandhara Bandha. 

Hold the breath. 

• Then release Jalandhara Bandha, while inhaling return to 

the starting position. Relax in 

Sithila Dandásana. 

• Repeat the same practice with the left leg. 

Note 

• The knee of the bent leg should be on the floor. 

• Do not bend the straight leg while in the final position. 

• Bend forward and try to touch forehead to the knee as far as 

comfortable. 

• In the final position keep the back muscles relaxed and use 

the arm muscles to hold the toe for maintaining the position. 

MEDITATION 

Examine the raise and growth of emotion: 

Sit in any meditative posture and close the eyes. 

Observe the changes going on in the body. Breath in the 

whole body gets energized. Breath out the whole body feels 

the lightness. Recall an incident in which you are very angry. 

Energy has gone up. Slowly breath out with slow exhalation. 

Inhale see the energy rushing up. Exhale and feel the relax- 



ation. Emotions are coming up and emotions are dissolving 

into silence. Feel the movement of the energy pattern. Smile 

on the face. As you exhale whole body getting relaxed.

YoGA FoR AnGeR MAnAGeMent

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