Dr. Larry Ward, senior teacher in Buddhist Zen Master Thich Nhat Hanh's Plum Village tradition, explains that there is a social battle afoot that at its core is actually an energetic battle (Young, 2022). He explains that this is a battle for attention led by elite corporate mechanisms of power to divert individual and community attention away from movements for justice, equity, and wellness (Young, 2022). He seeks to raise awareness of the mechanism that force people to use their energy in degenerative and wasteful ways by teaching people to identify the energy of division, racism, and individualism and disconnect from and transform it into a regenerative energy of goodness, wellness, justice, and harmony (Young, 2022). What follows is an exploration of this energetic battle through the lens of evolutionary neurophysiological and polyvagal theory (Porges, 2003), prosocial and socially dominant behavior theory (Gilbert, 2015; Martin et al., 2015), and in-group/out-group motivations toward altruism and compassion (Chin & Kales, 2019; Clapton & Hiskey, 2020; Dagar, 2020).

In the literature, the practice of Yoga is identified as a successful evidence based intervention that supports the development and stratification of prosocial behaviors that led to altruism (Dagar, 2020). This review will go on to explain how the practice of Yoga affects the neurophysiological system in ways that enable the autonomic nervous system to move towards regulation (Chin & Kales, 2019; Porges, 2003) and how once in regulation prosocial behavior spontaneously emerges (Dagar, 2019; Mulla, 2014; Porges, 2003). This review concludes by identifying gaps within the current literature and aims to contribute to the field of research by addressing the potential of using Yoga as an intervention to support regulation of individual and community nervous systems to strengthen prosocial movements of social justice, equity, and altruism in the commons and away from socially dominant behaviors of division and marginalization and loss of hope or belonging.

Evolutionary Neurophysiological Behavior: Prosocial and Socially Dominant Theory

Long ago, mammals had to determine friend from foe, interpret safety in the environment, and communicate with their social networks using limited neurobehavioral survival based states (Porges, 2003). Over time, more regulated visceral states evolved due to the organization of neural networks (Porges, 2003). This evolution supported more nuanced abilities to perceive threat and mitigate it, engage in social interaction, and embody prosocial behavior (Porges, 2003). Now, because of evolved physiological states humans are able to manage their range of behavior and psychological experiences, as well as determine the range of emotional expression, quality of communication, and regulation needed (Porges, 2003).

Prosocial behavior (PSB) is defined as a broad range of actions intended to benefit others (Pfattheicher et al., 2022). PSB bolster the protection of offspring, kin related community, and in group survival (Porges, 2003). Using PSB, conflict and threat are often mediated by using feelings of compassion, empathy, sympathy, and the behavior of altruism towards others (Gilbert, 2015). These feelings and behaviors are ignited by a biological desire within to support others (Gilbert, 2015) and are often performed without the expectation of receiving external rewards or avoiding aversive situations (Pfattheicher et al., 2022).

Social dominant behaviors (SDB) have been identified within the theory of social dominance (SDT) which explains the tendency for humans to form and maintain in-group out-group hierarchies for survival (Sidanius, et al., 2004).

Socially dominant behaviors include ruthless ambition, rigid callousness, obedience, submissiveness, narcissism, and cruelty and are often found in the upper echelons of business and government (Gilbert, 2015). These behaviors are the result of evolutionary history and adaptive functions such as self protection and can persist as a result of trauma or unique brain chemistry (Martin et al., 2015). Self dominant behaviors often fear, block, or resist prosocial behaviors to uphold their hierarchy (Martin et al., 2015). Most often groups defined by socially dominant behaviors are exclusive, easily provoked, and champion virtues of tradition that typically uplift some while oppressing and marginalizing the majority out-group (Sidanius, et al., 2004).

Prosocial and Socially Dominant Behaviors Dysfunctional Intersection

Some individuals have the ability to access prosocial behaviors with ease; this feels natural for them and creates feelings of safety and supports the development of diverse communities of affinity (Gilbert, 2015). Dominant social behavior groups, who do not have access to these prosocial behaviors often feel threatened or aversion towards PSB groups (Gilbert, 2015). In some cases, DSB group members’ neurological and physiological pathways that are meant to support the experience of compassion are offline and inactive (Porges, 2003). Because of this these individuals experience neurophysiological symptomatology that communicates a threat which engages the autonomic nervous system and creates heightened levels of cortisol, decreased blood flow and heart rate (Porges, 2003). To protect themselves and to find belonging these individuals often exist within in-groups that are exclusive, powerful, isolated, and that hoard resources (Giroux, 2013; Martin et al., 2015).

When those within the prosocial behavior group experience threat or trauma they are more likely to have a toned sympathetic nervous system response, be more resilient, and have access to compassion and self care which mediates any potential need to give up prosocial behaviors around socially dominant behaviors (Gilbert, 2015; Porges, 2003). Due to this variation in response to threat, there is a breakdown of social functionality and a social hierarchy that has evolved to benefit the few while the majority are systematically oppressed (Gilbert, 2015; Sidanius & Pratto, 1993). Those who exist in a core identity of dominance are often provoked by PSB groups affinity and social justice work(Martin et al, 2015). Although prosocial behaviors like altruism and compassion have shaped our communal group evolution and survival, we now find ourselves in a time where socially dominant behavior groups are extorting the majority, their social welfare systems, their resources, and the planet for profit and power (Giroux, 2013; Sidanius & Pratto, 1993).

In Western society today there is a lack of grounding in higher order ideals that promote altruism, ethics, and social responsibility (Dagar et al, 2022). While Western society grapples with a hegemony of superiority and social and political dysfunctions (Pratto, 1996), other societies rely on ancient cultural practices such as traditional martial arts and Yoga as ways of cultivating prosocial behaviors, morals, and ethics (Clapton & Hiskey, 2020). Due to this hegemony of superiority in the West, corruption, commodification, and repressive governments are in power and broadcasting ideological, psychological, and political dogma that bolsters its goals of wealth and resources accumulation and dominance (Giroux, 2013; Pratto, 1996). This study sees this as an energetic battle, Dr. Larry Ward discussed. This is an energetic battle between mechanisms of power and movements for social justice, for the people. What follows is a discussion of how Yoga can be used as an intervention that promotes prosocial feelings and behaviors and supports social justice movements that are facing power struggles with social dominant behaviors at a systemic level.

Yoga as an Intervention and Support for Prosocial Altruistic Social Justice Movements

The practice of Yoga is an eastern spiritual tradition that integrates physical, behavioral, mental, emotional, and spiritual practices for the purpose of attaining personal well-being, mental peace, a moral life, and spiritual elevation (Dagar et al, 2022). Yoga based practices support the “bottom up” polyvagal theory that explains autonomic regulation is possible through interoception, self regulation of brain networks, vagal pathways, executive functioning, and the release oxytocin which all influence altruistic behavior (Chin & Kales, 2019; Clapton & Hiskey, 2020; Dagar et al, 2022). Yoga can support an increase in mindfulness, support conscious relaxation and impact biomarkers of physical wellbeing (Dagar et al, 2022). It also targets the amelioration and healing of trauma through body-mind connection and is supportive to those who find it difficult to access and benefit from verbal therapies because it embodies and enacts non-violent and conflict resolution strategies through self practice (Clapton & Hiskey, 2020).

These effects of practicing Yoga can be applied to movements for social justice in ways that support and reinvigorate the minds, bodies, and spirits of the individuals championing them (Clapton & Hiskey, 2020). By practicing Yoga, the body’s energy can be redirected away from stress responses resulting from threat and towards vitality which stimulates the experience of exuberance and positive affect (Dagar et al, 2022). When wielded intentionally this energetic vitality has preventative effects on depression, stress, anxiety, and anxiety-related disorders and gives practitioners access to positive emotions that can empower them to stay neutral in tense emotional settings and be more helpful and cooperative (Dagar et al, 2022).

Dr. Larry Ward teaches methodologies that support the nervous system in resisting provocation for the benefit of accumulating energy and using it to develop and invest in prosocial movements (Young, 2022). These prosocial skills and methodologies cultivated through mind body practices translate into real world situations where the body and mind are able to have a greater tolerance to distress and respond wisely to challenges such as relational conflicts and other day to day challenges (Clapton & Hiskey, 2020). Dr. Ward warns that the tendencies of the provoked nervous system create more fighting and more diffusion and urges people to not put their energy to these behaviors (Young, 2022). Instead, individuals, groups, and communities can approach dominant behaviors and systems from a resourced and less provoked place which can lead to skilled action that is reasoned, assertive, and conflict ending rather than mindlessly aggressive and designed to excessively hurt one another or exacerbate an entire group (Clapton & Hiskey, 2020).

Embodying these practices can support the development and sustainability of community networks and affinity groups that sustain and uplift prosocial behaviors and movements that protect its members from socially dominant behaviors and systems and reflect in-group values back to them when they are faced with a threat. In reviewing the current research literature there are many studies that discuss Yoga as an intervention that positively affects nervous system regulation (Chin & Kales, 2019; Clapton & Hiskey, 2020) as well as studies that explain that when the nervous system is regulated and toned it responds to threat by accessing prosocial behaviors rather than socially dominant behaviors (Gilbert, 2015; Martin et al, 2015). There are few studies that explicitly study Yoga as an intervention that empowers and sustains those working within social justice movements. This research aims to fill these gaps by studying the direct impact the practice of Yoga has on initiating and sustaining prosocial behaviors and movements in the face of dominance and threat.

References

Chin, M. S., & Kales, S. N. (2019). Understanding mind–body disciplines: A pilot study of paced breathing and dynamic muscle contraction on autonomic nervous system reactivity. Stress and Health, 35(4), 542–548. https://doi.org/10.1002/smi.2887

Clapton, N., & Hiskey, S. (2020). Radically embodied compassion: The potential role of traditional martial arts in compassion cultivation. Frontiers in Psychology, 11. https://www.frontiersin.org/articles/10.3389/fpsyg.2020.555156

Dagar, C., Pandey, A., & Navare, A. (2022). How yoga-based practices build altruistic behavior? Examining the role of subjective vitality, self-transcendence, and psychological capital. Journal of Business Ethics, 175(1), 191–206. https://doi.org/10.1007/s10551-020-04654-7

Gilbert, P. (2015). The Evolution and Social Dynamics of Compassion. Social and Personality Psychology Compass, 1–16. https://doi.org/10.1111/spc3.12176

Giroux, Henry A.. (2013). The disimagination machine and the pathologies of power. Symplokē, 21(1–2), 257. https://doi.org/10.5250/symploke.21.1-2.0257

Martin, D., Seppala, E., Heineberg, Y., Rossomando, T., Doty, J., Zimbardo, P., Shiue, T.-T., Berger, R., & Zhou, Y. (2015). Multiple facets of compassion: The impact of social dominance orientation and economic systems justification (No. 01674544; Journal of Business Ethics, pp. 237–249). https://doi.org/10.1007/s10551-014-2157-0

Pfattheicher, S., Nielsen, Y. A., & Thielmann, I. (2022). Prosocial behavior and altruism: A review of concepts and definitions. Current Opinion in Psychology, 44, 124–129. https://doi.org/10.1016/j.copsyc.2021.08.021

Porges, S. W. (2003). The Polyvagal Theory: Phylogenetic contributions to social behavior. Physiology & Behavior, 79(3), 503–513. https://doi.org/10.1016/S0031-9384(03)00156-2

Pratto, F. (1996). Racism, conservatism, Affirmative Action, and intellectual sophistication: A matter of principled conservatism or group dominance? Journal of Personality and Social Psychology. https://www.academia.edu/56812625/Racism_conservatism_Affirmative_Action_and_intellectual_sophistication_A_matter_of_principled_conservatism_or_group_dominance

Sidanius, J., & Pratto, F. (1993). Racism and support of free-market capitalism: A cross-cultural analysis. Political Psychology, 14(3), 381. https://doi.org/10.2307/3791704

Sidanius, J., Pratto, F., van Laar, C., & Levin, S. (2004). Social dominance theory: Its agenda and method. Political Psychology, 25(6), 845–880.

Young, A. (2022). Dr. LARRY WARD on Healing the Colonial Mind (No. 296). Retrieved October 22, 2022, from https://forthewild.world/podcast-transcripts/dr-larry-ward-on-healing-the-colonial-mind-296