Yogic Intervention as a tool to enhance

Emotional Intelligence: A review

Review Work Submitted To

Pt. Ravishankar Shukla University,
Raipur (C.G)

For
Fulfilment of Ph.D. Course Work

Supervisor DRC Chairman Investigator

Prof. Promila Singh Prof. P. Srivastava Nilesh Tiwari

Research Centre
School of Studies in Psychology
Pt. Ravishankar Shukla University,
Raipur (C.G.)
2017
Yogic Intervention as a tool to enhance
Emotional Intelligence: A review
Abstract:
Aim: The purpose of the paper is to explore the findings of an integrative
literature review in context to Yogic interventions and its impact on
emotional intelligence.
Background: An extensive knowledge related to Emotional intelligence
exists outside the Yoga/Yogic Practices. Emotional Intelligence as a
function of yoga is a more recent phenomenon. A wide understanding of
the direction and nature of the theory of research in context to yogic
practices and its effect on emotional intelligence is required to create
knowledge within this field of inquiry.
Method: A thorough search of computerized databases, emphasizing the
relationship among the yoga practices and emotional intelligence,
published between 2004 -2017 was completed. Extensive screening to
identify the current themes and empirical research evidence was done in
emotional intelligence focused specifically in context to yogic practices.
Results: n=34 articles are reviewed. The literature focuses on Yoga and
Emotional Intelligence, Effect of various Yogic Practices on Emotional
Intelligence and Emotional intelligence as a function of yogic
interventions.
Conclusion: This article reveals a concrete support of yogic intervention
in enhancing the emotional intelligence amongst the subject irrespective
of age, gender, and working status. However, on the basis of literature
review, it is difficult to establish a mathematical/statistical correlation
between the two variables. There is a lack of specific correlation
between the individual component of the E.I and Yogic Interventions.
Keywords: Emotions, Emotional Intelligence, And Yogic Intervention

What is known about the topic?

• Yoga enhances mindfulness, psycho-social well-being, and emotional
intelligence
• Researches on core components on E.I is growing
• There is a significant correlation between yogic interventions and
emotional intelligence.
What this paper adds:
• This review aims to discover whether the type of yoga practices within
yoga discipline related to emotional intelligence.
• This review article identified the knowledge gaps related to yogic
interventions, practice, and significance on emotional intelligence.
• This review inquires the lack of uncertainty about the yogic practices
and emotional intelligence

Introduction
Yoga practices are fundamental to emotions, physical and psycho-social
wellbeing of the individual and society. As today, people are living a fast
and restless life, there is a strong need for tools and medium to
overcome and fill the gaps such as physical wellbeing, mental wellbeing
and emotional wellbeing of the person, where we find Yoga practices are
the central and feasible source of wellbeing delivery. Emotions of the
person at a broader perspective are the key to deal and find harmony
between the outside and inside the world of the person. Emotions
influences health, inter-personal, intra-personal relationship, professional
relationships and more at the individual level.
Across the psychological and academic disciplines, the importance of
Emotional intelligence is widely acknowledged (Mark, 2005). In every
professional, academic and societal disciplines the urge to understand
the implications and applications of the fine distinctions of emotions and
its influence in the organizational background (Mark, 2005). Critics have
always questioned the constraint between the emotions and work
specifically the personal costs of caring, paradoxical dilemmas of
market-driven healthcare, increased work-loads, growing demands for
mandated emotion work and the effect of emotion on the health of care-
providers (Bone,2002; Brunton, 2005; Obholzer, 2005; Waddington and
Fletcher, 2005).
While the psycho-yogic scholars search tools to enhance emotional
intelligence, spiritual and moral quotient and psycho-social wellbeing
through interventions and integrated module, scholars of emotional
intelligence and theorist inquire about what and when it means to use
emotions well. An assumption within theories of emotional intelligence
states: using emotional intelligence in decision making and thinking the
process can be a type of intelligence. This approach assumes that when
emotion and cognition jointly facilitates managing emotions, decision
making, and enhancing the relationship and eventually results in better
intelligence (George, 2000; Mayer and Salovey, 1997).
Although the phenomena of Emotional Intelligence, it's theory and
research had given the impression in the world of literature and
psychology for over 30 years but discussions linked to yoga practices in
context to emotional intelligence are recent and lightly explored
discipline. Though the theory of emotional intelligence is subject to
controversies (Matthews et al., 2002) emotional intelligence literature
specifically focused on yoga and yogic interventions had shown
inconsiderable growth and lethargy. Critics of Emotional Intelligence had
raised the question on the relevancy of definition, measurement and
over significance given to E.I.
The sole purpose of this paper is to describe the present state of
knowledge of yogic interventions in context to emotional intelligence and
through a light on possible research in the field of psycho-yoga. The
review was steered by following questions: knowledge development
associated with yogic interventions and emotional intelligence? What
findings literature related to yogic interventions and emotional
intelligence reveal? What are the knowledge gaps related to emotional
intelligence in context with yogic interventions, practice and
significance? Also the term, yogic and yoga must be interpreted as two
separate terminologies. The term yogic has roots to the Sanskrit word
yug meaning to unite; this term defines the combination of physical
practices associated with specific breathing techniques along with an
essence of spiritual inclination. While the term Yoga is associated and
limited to physical practices without any inclination or orientation towards
spirituality. Succeeding a short background of emotional intelligence, we
present an integrative review of effect on Emotional Intelligence through
Yogic Interventions.

1. Background
The word emotional intelligence was conceptualized by Salovey and
Mayer (1990), however it gained popularity amongst the literature world
by Daniel Goleman, by his instant best-seller book “Emotional
Intelligence” which gained media circles’ attention and the word
Emotional Intelligence became well-known and adopted phrase and was
embraced by business as a leadership mantra (Karen Bulmer Smith et
al., 2009).
Theories of Emotional intelligence have associated this term with the
guarantee or key to the road of success and wellbeing in the present life.
The key components in the definitions of the term bring us to the
pathways of human emotions, i.e. empathy, motivation, social skills, self-
awareness, self-regulation (Daniel Goleman, 1995). These components
sought to have core-relationship with the behavior change in the human.
There has been a wide research on the emotional intelligence, its
impact, its significance and various other dimensions of knowledge
associated with emotional intelligence.
The Yogic Intervention is one of the spiritual tools in this regards. Yogic
practices in its various forms are emerging as a feasible and effective
remedy to enhance the physiological, mental, spiritual and psycho-social
wellbeing without having any side-effects being quoted till now. Various
yogic postures and exercises had scientifically proven to be the tools of
enhancing the physiological and psychological dimensions of the
person. Since yoga in the past has revealed connection with the
development in human cognition, Emotional intelligence in this regard
can also be a function of yogic practices.

2. What is Yogic Intervention

Yoga is an art as well as the science of enhancing the pathway and
standards of living a life. All established therapies are proficient to work
only at gross level. However, Yogic practices work at every level of
existence. Yoga can enhance psycho-immunity, bio-immunity as well as
psychoneuro-immunity, it has been recognized as an ideal antidote for
physical and neural diseases (Singh, 2013). Modern researches in this
context of emotional intelligence and yoga had found that yoga practices
can strengthen the emotional intelligence and self-control in our life
(Ganpat, Tikhe & Nagendra, 2011). Yoga as a whole is an ocean of
established literature and experiments, which needs to be explored and
screened on a more subterranean level to identify the tools and
knowledge for the diagnosis of various problems.
From this ocean of literature and experiments, there exist various
meditation techniques and sadhanas which are algorithm of different
physical exercises combined as a whole. Yogic Intervention thus can be
understood as the combination of such specific sadhanas and
meditation technique which work at very primary level and benefits the
practitioner. Sage Valmiki described in ‘Yoga Vashistha' that it is the
method of psycho-somatic discipline, which enables the person to attain
the absolute restraining of the body as well as mind (Sharma, 1998).
Yoga as a whole can be subdivided into various indigenous forms
especially classical yoga, Ashtanga Yoga (Raj-Yoga), Hath-Yoga,
Dhyan-Yoga, Jnana-Yoga, Bhakti-Yoga, Karma-Yoga, Tantra-Yoga
etc…
Yogic Interventions in the present day world are principally the
combinations of sub-components from these allied disciplines of Yoga.
Though the dominance of one form of yoga over other can be easily
observed, the commonalities of the various streams of Yoga are not
taken into consideration. The yogic interventions may include
fundamental aashan, mantra chanting, meditation practices, yogic-diets,
reading yoga literature and chanting prayers. However, all constituents
are rarely observed in a single yogic intervention. The duration of the
intervention varies as per the situation, from 5-days to 1 year. In this
regard there are several schools of yoga in the Indian-subcontinent, who
provides the various residential and non-residential yogic-interventions
in terms of yoga retreat or yoga instructor courses for enhancing the
person as a whole, with each school of yoga focused on specific yoga
form (One or More) and module. The emergence of yoga in the present
day as a pathway to attain and achieve a balanced lifestyle has
increased the demand and significance of yoga practices amongst the
people of all age-groups irrespective of gender, race, caste, demography
or religion. Thus to meet the needs of the people, various yog-gurus,
schools of yoga and yoga instructor are trying to integrate the yoga
practice into a module, which can apt into people’s daily life and can
benefit them at optimum level.

3. What is Emotional Intelligence

The word emotional intelligence has evolved from the characterization of
Intelligence. There has been a subtle difference between emotions and
intelligence, which is linked to behaviors in context to information
processing, environmental adaptation, experimental learning, thought
and reasoning (APA,2007; Mathews et.al 2002). The theories which
primarily popularized the term are Reuven Bar-On, Daniel Goleman,
Mayer and Salovey. Emotional Intelligence is the ability of performing
mental and physical acts and abilities may be acquired or innate through
practice or education (APA, 2007). E.I is the ability to perceive, appraise
and express emotion, generate feelings, access and process emotional
information, regulate emotion for intellectual and emotional growth
(Mayer and Salovey, 1997). Emotional intelligence can be defined as a
set of abilities and personality traits within environment, traits are
persistent personality characteristics that define individual behaviors
across variety of situations (Bar-On, 2005). Goleman (1998,2005)
defines emotional intelligence as a set of learned competencies and
skills. He further added that human minds have rational and emotional
components which lead to response and decision and emotional
response are “…quick but sloppy…”. He differentiated between cognitive
intelligence and emotional intelligence and academic intelligence from
each-other.

3.1 Emotional Intelligence: Criticism

Although the term emotional intelligence gained a huge popularity and
mass recognition outside the academic world, this concept faced
criticism on the grounds of the poor formulation of theory and
unsubstantiated assumptions regarding intelligence in general and it is
even contradictory to what researchers had come to expect while
studying types of intelligence Eysenck (2000).
On similar notes, Locke (2005) asserts that the concept of emotional
misinterpretation of the intelligence construct, and should be re-labeled
to as a skill.
Matthews et al., (2002) called the concept of emotional intelligence as
"... Old wine in the new bottles…". The assertion such as "emotional
intelligence is more important than IQ" (Goleman, 1998); E.I. is not
intensely related to class, race, socio-economic status or education
(Goleman, 2005); person with emotional intelligence are more adaptable
to stressful environments (Bar-on, 2005) and most people can cultivate
emotional intelligence (Mayer and Salovey, 1997). These statements
have been criticized as unproven, exaggerated and unconvincing
(Fineman, 200; Jordan et al, 2006; Spector and Johnson, 2006).

3.2 Published Literature reviews related to emotional

intelligence and yogic intervention
We found no literature reviews related to emotional intelligence and
yogic intervention. However, independent pieces of the literature review
on emotional intelligence in context to various other aspect were
reviewed. The first review, authored Karen Bulmer Smith et al, 2009
discuss the role of emotional intelligence in the discipline of nursing,
located knowledge gaps related to emotional intelligence and nursing.
The second review, what we know about emotional intelligence, by
Moshe Zeidner, Gerald Matthews and Richard D. Roberts, conclude that
emotional intelligence is the pre-cursor to mental health, work and
relationships. Also, it emphasized on the need of scientific
understanding of emotional intelligence, in order to target the
exceptional, understand abnormality and deviance, comprehend group
differences and uncover underlying process.

4 Method
Data Sources
The first step was an extensive scope of literature by means of
electronic databases and following search terms: emotional intelligence
AND yoga, emotional intelligence AND yogic interventions, Yoga AND
emotional Intelligence. The scope was confined to peer-reviewed journal
articles published in the English language between 2004 and 2016.
Electronic databases included PsychInfo, Taylor and Francis, Wiley-
Blackwell Publishing, Elsevier ScienceDirect, Springer Link, JSTOR,
Cambridge University Press, Project Muse. Dissertation abstracts were
included in the primary literature review (n=10) but are excluded in this
review which specifically focused on published papers. Grey literature
was not in the scope as it demands exhaustive time investment, and is
even not often considered relevant by researchers (Scott-Findlay and
Estabrooks, 2006).

4.1 Inclusion and Exclusion

Articles were filtered with a sole purpose of locating the articles that
specifically focused on yogic intervention and emotional intelligence.
Editorial, theoretical and qualitative and quantitative studies were
included in the review. Articles had to be published between 2004 and
2016 and must be in English, with its mainstream focus on yogic
intervention and emotional intelligence or emotional intelligence and
yoga or yoga practices and emotional intelligence. Articles were not
included if they didn’t mention of yogic intervention and emotional
intelligence, emotional intelligence and yoga if the research design was
not clear or deprived quality, if the article was focused on emotional
intelligence but not focused on any dimensions of yoga or yogic
practices

4.2 Screening
A four-step screening design was used to attain final model of articles.
Step one focused on the wide-spread search of literature to identify the
content that met inclusion criteria. Titles and abstracts were printed,
duplicates were removed and remaining was filtered as per the inclusion
and exclusion criteria. The articles were then read prudently to further
establish the inclusion and exclusion criteria.

4.3 Data Analysis

Authors agree that there is no gold standard for carrying out integrative
review data analysis (Conn et al., 2003; Kirkevold, 1997; Whittemore
and Knafl, 2005). The purpose of this data analysis is to determine the
state of knowledge associated with Yogic interventions and Emotional
Intelligence. To achieve this purpose, we need to identify the trends,
pattern, differences and similarities amongst the obtained sample

5 Results
5.1 Search Result
The original literature scope located 243 abstracts. From these 38
articles were identified and read by the author. 32 articles were screened
for inclusion/ exclusion criteria, 9 articles were added after reviewing
references from the 38 articles and 7 articles were subsequently
removed for a final total of 34 articles.

1. Li-Chuan Chu (2009) investigated 351 (156 Men, 195 Women) out of
500 full time working adults of Taiwan with difference in their experience
in meditation for Emotional Intelligence and found that meditation had
high internal consistency, such as Cronbach’s alpha score for EIS to be
0.87. For testing the positive correlation of EI with Meditation he opt for
hierarchical regression for examination. The control variables included
gender, age, position and industry and meditation input was stimulus to
test the impact on Emotional Intelligence of the subjects. Variance of 6%
accounted by the control variable, also age (β = 0.12, p <0.05), position
(β = 0.13, p <0.05) were found to be positively correlated with the
emotional intelligence. The study also brings out the fact that out of
various industry taken into account (high-tech industry, finance and
insurance industry, business and professional services industry,
traditional manufacturing industry) the traditional manufacturing industry
had less EI than the government.
2. Li-chuan Chu (2009) after investigating the subjects on the basis on
meditation practice and its impact on their emotional intelligence, the
investigator designed a pre-post facto design with n=20, and gave an
intervention of 20mins each for 8 weeks of mindfulness training to show
the impact of meditation on emotional Intelligence. The subjects
belonged to National Central University Taiwan, with no previous
experience of meditation having mean age of 24.42 years. Data analysis
involved 19 subjects (10 Male, 9 Female) as 1 subject dropout. Self-
report questionnaire which includes the EIS (Schutte et al., 1998) was
provided to the subject pre and post the intervention. The results
showed meditation group had higher scores in emotional dimension
compared to control group [t (17) = 2.65, p < 0.05]. Compared with the
finding of no significant differences in the pre-test, the meditation group
exhibited higher scores in relation to such aspects of EI as optimism/
mood regulation [t (17) = 3.84, p < 0.01], the appraisal of emotions [t
(17) = 3.44, p < 0.01] and social skills [t (17) = 3.74, p < 0.01] than the
control group in the post-test measures.

3. Kathryn Curtis, Anna Osadchuk, Joel Katz (2011) did a pilot study on
women with
FM ( Fibromyalgia is a chronic condition characterized by widespread
Musculoskeletal pain, fatigue, depression, and hypocortisolism) with
n=22 women from community were given an eight week yoga
intervention for 75 minutes each. Repeated measures analysis of
variance (ANOVA) revealed that mean ± standard deviation (SD) scores
improved significantly (p , 0.05) from pre- to post-intervention for
continuous pain (pre: 5.18 ± 1.72; post: 4.44 ± 2.03), pain
catastrophizing (pre: 25.33 ± 14.77; post: 20.40 ± 17.01), pain
acceptance (pre: 60.47 ± 23.43; post: 65.50 ± 22.93), and mindfulness
(pre: 120.21 ± 21.80; post: 130.63 ± 20.82). Intention-to-treat analysis
showed that median AUC for post-intervention cortisol (263.69) was
significantly higher (p , 0.05) than median AUC for pre-intervention levels
(189.46). Mediation analysis revealed that mid-intervention mindfulness
scores significantly (p , 0.05) mediated the relationship between pre- and
post-intervention pain catastrophizing scores.
 Table 1. Means and standard deviations (SDs) for the meditation and control groups regarding emotional
intelligence (EI) before and after training

4. Samriddhi Singh, Manika Mohan (2011) designed a pre- post facto

experiment where n=20 subjects, which were undergoing chronic
physical ailments and crisis life situation during the span of last 5 years
were selected, with age range from 35-45 years having minimum
graduation degree, Emotional Intelligence Scale (EIS) developed by
Hyde, Pethe and Dhar(2002) was used to measure the 10 factors which
includes: self-awareness, empathy, self-motivation, emotional stability,
managing relation, integrity, self-development, value orientation,
commitment and altruistic behaviour. The results showed that Sahaj
Marg Raj Yoga meditation has significant positive correlation with the
emotional intelligence of the subjects. The difference in the mean values
of Pre and Post Test shows considerable changes in each constituent
factors of emotional intelligence. Also the T-test for the individual factor
came to be significant at either 0.05 or 0.01 level.

Table 2: showing the mean values and t-scores on 10 factors of Emotions

5. Naomi J. Steiner et.al (2012) investigated urban school children of
grade fourth and fifth from a group of 160 students. Inclusion of student
was based on the selection of EBD identified students (Emotional
Behaviour Disorder) by special education staff. The intervention
comprised of 2 years of Yoga Ed programs developed by Yoga Ed (A
nationally recognized organization which produces cost-effective yoga-
based trainings, protocols, and materials for teachers, children, and
parents) with n=74 participants.
The session comprises of Initial Relaxation 25%, Yoga Exercises and
group activities 50%, closing visualization/ meditation time 25%.
Intervention was given in the group of 7-10 students. The entire
observation and Data Collection was divided into three parts, including
Teachers, Parents and the students. Teachers were Pre and Post
assessed with
1.Behavior Assessment Scale for Children, Second Edition Teacher
Rating Scale-Child, 2 The Swanson, Kotkin, Agler, M-Flynn and Pelham
Rating Scale (SKAMP), 3 Satisfaction with Intervention. The parents
were assessed using 1 Behavior Assessment Scale for Children,
Second Edition Parent Rating Scale—Child (BASC-2 PRS-C), 2 The
Background Information Questionnaire, 3 The Satisfaction with
Intervention questionnaire. The Students were assessed using 1 The
State-Trait Anxiety Inventory for Children (STAIC), 2 The Kidscreen-
27,3. The BarOn Emotional Quotient Inventory Youth Version (BARON-
EQiv:YV) and 4.The Satisfaction with Intervention.
Over 2 years, 74 different children were identified by the teaching staff
and the special education director as having emotional and behavioral
disorders including: anxiety,depression, aggression, conduct disorder,
hyperactivity and attention difficulties. A total of 41 children enrolled.
Four did not complete the intervention (two because of parental
concerns regarding loss of classroom time, one with a diagnosis on the
autism spectrum who was unable to participate meaningfully and
distracted other participants during the yoga sessions, and one
requested not to continue the sessions). Three children were eligible and
enrolled in fourth grade and again in fifth grade. Results from the three
students were included from both years as they were identified again
during the enrollment the second year using the same procedure as for
the first year. We included them as the goal of the project was to assess
the feasibility of running yoga in this very stressed urban setting, so all
students who met the eligibility criteria were accepted.
The analysis of results comprised into three sub parts as follows:
Teachers, Parents and Students. Since the area of study is limited to
emotional intelligence the results were filtered from various dimension
and analyzed emotional intelligence. The Mean difference in the pre and
post assessment of either of all group showed significant changes in
behavioral and emotion component. The T-score of 0.77 with effect size
-0.14 was observed in the pre and post-test.

6. Shilpa Ashok Pandit (2012) in this regard enquired the duration of

yoga intervention to be given to the adolescents in order to see its
impact on physical, mental and emotional variables of individual.
Subjects included were randomly chosen students from two different
cities with n=178 from grade fifth and sixth. Assessments were
conducted at baseline, three months and six months from the beginning
of the intervention. A three arm, atypical cross-over designed was
chosen with the three arms being Yogic intervention group, non-yogic
intervention group (standard) and the time lagged group, waitlisted
comparison group. The intervention comprised of a first three months’
intervention consisting of 12 sessions of both yoga and non-yoga
intervention group, the third group was not given training. The
assessment was done at the end of three months; the yoga group was
given a 3 month follow session while the time lagged group was given
the same intervention as yoga group before. After the six month the
assessment of all three groups were done. The emotional dimension of
the students was assessed using Self Awareness and Emotional
Regulation Scale The Classroom behaviour Rating Scale devised by
Raja (2002; unpublished dissertation). Repeated measure ANOVA was
used as the same students were there for 6-7 months. The study
demonstrated that the effect of yoga over duration of time, the effect of
yoga didn’t emerge after 3 months of intervention within the school
context, however significant effect can be seen after practicing yoga for
a period of six month in the students.

7. T. Sundaravalli (2014) opt for random sampling from two different

Yoga practicing centre namely 1. Gandhi Museum - Yoga Practicing
centre and from 2. Ecological park - Yoga Practicing centre in Madurai
district of TamilNadu state with due representation given to the
attributive variables. EIS (Emotional intelligence Scale) developed by the
investigator consisting of 25 items from four different dimensions (self-
awareness, social-awareness,
self-management, Relationship management) on a five pointer scale in
the form of positive and negative sentence was used to assess the
subjects. The study included individual sub factors assessing the
emotional intelligence at different categories, namely Gender, Age,
Education, Yoga Practices having bi-directional ends for each. The study
reported that Among the adolescents Male have higher level of EQ than
Female respondents (t = 4.48, at 0.01 significance level), The
adolescents those who are above 15 years old have higher level of EQ
than the respondents below 15 years old (t = 6.23, at 0.01 significance
level), The adolescents those who possess either a Degree or Diploma
in Yoga have higher level of EQ than those who possess other
qualifications (t = 5.35, at 0.01 significance level). The adolescents those
who practice yoga daily have higher level of EQ than those who practice
rarely (t = .19, at 0.01 significance level). The adolescents those who
prefer Vegetarian food have higher level of EQ than those who prefer
Non-Vegetarian food (t = 3.47, at 0.01 significance level).

8. Vivek Kumar Sharma (2014) investigated the effect of slow vs fast

pranayama on the cognitive functioning of the healthy volunteers with
n=84 of the age range 18-25 years, with 28 subjects in each group i.e.
fast pranayama, slow pranayama and control group. One way Anova for
inter group and paired T-test was used for Intra-group assessment. The
intervention comprised of 35 minutes of yoga training under registered
yoga instructor for 12 weeks. The post-test analysis reveals that lower
power of the study with a mean RDS difference of 0.36 (SD=1.13)
between fast and slow pranayama groups was 85%. However significant
difference can be seen in both the yoga groups compared to non yoga
group, individual difference was observed among both the yoga group.
Slow and rapid types of pranayama are beneficial for stress reduction
and for improving cognitive functions, but fast pranayama has additional
effects on sensori-motor performance (i.e. faster auditory and visual RT).

9. Rupal Shah (2015) investigated the impact of Raj Yoga Meditation on

the emotional intelligence level of students. Data was collected using
self-made questionnaire with five pointers on a sample of n=50 from J. &
J. College of Science, Nadiad. Essential knowledge regarding the self,
supreme power and the various laws that governs the world drama to
them was instructed to them prior to the intervention. The study reveals
that students went better concentration and emotional balance, Value of
Wilcoxon test statistic = W = 24, P-Value = 2.533e-07, Value of
McNemar test statistic = 12.0714, P – Value = 0.000512 rejects the null
hypothesis of the study that Concentration power remains same before
and after practicing Raj yoga Meditation. As the test was non-directional
hence the study concludes that RYM helps to increase the emotional
intelligence of the students.

10. Sindhu R (2015) investigated n =30 subjects between 20- 60 years

of age who visited Prasanti Kutiram for yoga practice and 30 age
matched controls. E.Q Test developed by N.K. Chadha standardized
and validated with reliability of 0.94 and validity of 0.92 was given on
admission to SVYASA which measure emotional dimensions of
emotional competency, emotional maturity and emotional sensitivity. All
the subjects of this study participated in asanas, pranayama, cyclic
meditation, notional correction, devotional sessions, supervised practice
sessions (by trained experts) for one hour daily. After one week of
integrated yoga therapy, same questionnaire was given to subjects.
Same questionnaire was also given to control group after one week
without any intervention. EQ analysis (n=30) showed significant increase
(P<0.001) in maturity and competency (r=0.233, 0.371 respectively) and
decrease in sensitivity after intervention as compared with pre
intervention among the participants, whereas no difference was found in
any emotional aspects among the controls before and after the test was
performed.

11. Akhilesh Kumar Singh and Satyarth Prakash Tiwari (2014)

investigated the effect of suryanamaskar and yoga nidra on the
emotional intelligence of the n=30 employees fromBallia district on the
basis of accidental sampling and were made to practice four rounds
Surya Namaskar (Sun Salutation) and 30 minutes of Yoga nidra daily.
The mean pre-test and post-test emotional intelligence levels of subjects
were found to be 59.63 (+8.98) and 65.83(+10.01) respectively (Table
1). It is obvious that the mean value of EI is higher in post-test than that
in pre-test. The values of pre-test and post-test varied at 0.01 significant
levels. It is obvious from the above mentioned facts and evidences that
yogic practices emerge as a powerful means to exert conscious control
over our usually occult inner body systems, a regulator or fine tuning
mechanism for body processes along with enhancement of neural and
reflective intelligence; when emotional development catches up with the
physical component, the physical ripening can proceed in a controlled
manner, free from the emotional trauma scars later on. In addition, yogic
practices enhance the immunity at bio as well as psycho strata.
12. ANAMIKA TIWARI (2016) studied the effect of yoga practices
(asanas, pranayam & meditation including theories and practical) on
emotional intelligence of randomly selected n=100 people of Allahabad
city. 50 of which regular Yoga practitioners of Bhartiya
Yoga Sansthan Allahabad centre practicing yoga regularly under the
observation of proficient yoga experts & 50 individuals who practiced
yoga hardly. Self-constructed questionnaire was used to assess the
emotional intelligence and healthy life style habits of the subjects.
Content validity of the tools was established through expert opinion and
reliability was checked through the split-half method using product
moment correlation. Ex-post facto research design was used to analyse
the data. Both types of individuals practice their exercises at the same
place, yoga practitioners were contacted between 5:30 AM to 6:45 AM at
the time of their practices whereas non yoga practitioners contacted
between 5:00 AM to 8:00 AM due to their different practices time. Mean
scores on emotional intelligence of regular yoga practitioners and rarely
yoga practitioners were found to be 4.42 and 4.0 respectively and mean
scores on the healthy life style habits of regular yoga practitioners and
rarely yoga practitioners were found to be 4.14 and 3.7 respectively. T-
ratio was calculated computed the significance of the differences
between two mean of emotional intelligence as well as healthy life style
habits, t-value of 3.12 and 2.95 respectively proved statistically
significant difference at .01 level of significance. It can be concluded by
the results that emotional intelligence can be enhanced through regular
yoga practices as well as it also promotes healthy life style habits.

13. Seena. N. S (2016) attempted to study the efficacy of Psycho-

spiritual interventions on emotional intelligence and psychological
resilience among juvenile delinquents. N=5 delinquent boys, who were
remanded for commission of offence between 16-18 years of age, were
taken through purposive sampling. Pre-test post-test experimental
design was adopted, for the intervention of 21 days over a period of
month. The intervention comprised of Yoga, Super brain yoga,
Meditations, CBT, cognitive re-structuring with mindfulness as the
highlight and group counselling. The tools used were Child and Youth
Resilience Measure (CYRM-28) developed by the Resilience Research
Centre in 2011, Emotional Intelligence Inventory (EII) developed by
Immanuel Thomas and Sushama and Demographic data sheet. The
statistical method used in analysing the data is Paired sample ‘t’ test and
the results shows improvement in personal efficacy with t-value 30.679,
total emotional quotient with t-value 18.093 at 0.001 significance level.
The finding reveals the effectiveness of the spiritual and psycho-
therapeutic intervention on Psychological resilience and Emotional
Intelligence. Analysis clearly shows that extremely significant difference
was carried about in the study variables- an increase can be observed in
the scores of Emotional Intelligence and Psychological resilience and
the other three sub factors of each.

14. Tikhe Sham Ganpat, H. R. Nagendra (2017) studied the impact of

yoga-based Self-Management of Excessive Tension (SMET) program
on the emotional intelligent quotient (EQ) of managers. N=72 managers
participated in this single group pre-post design. The intervention
comprised of stimulating and calming practices based in ancient yogic
text, Mandukya Upanishad Karika, set of practices known as cyclic
meditation was an integral component of the intervention program. EQ
questionnaire test developed by Prof N. K. Chadha was used to assess
the subjects having reliability of 0.94 and validity of 0.92. The program
was a residential and full time intervention starting from morning 5.00
Am in the morning to 10.00 Pm in the night. This intervention also
includes the prayer, maitri-milan, yogic diets, devotional session Mind
sound resonance technique, group discussion. The Means, standard
deviations, Kolmogorov-Smirnov test, and Wilcoxon signed rank test
were used to analyze the data prior and after the intervention. The study
reported significantly 72.07% positively growth at 0.001 significance
level. The study shows that EQ can be increased using SMET programs
for the corporate and managerial population.

15. Tikhe Sham Ganpat, Sasmita Dash, Nagendra Hongasandra

Ramarao (2017) studied the impact of regular academically design yoga
instructor course (YIC) on emotional sensitivity of the students enrolled
in the course at SVYASA Banglore. Single group pre-post design was
used over n=184 students with mean age of 25.77 ± 4.85 years of age.
Dr Dalip Singh and Dr N K Chadha Emotional Quotient test was used to
collect the date pre and post YIC module. The YIC module comprised of
a 21 days residential course starting at morning 5.00Am with Ablution,
followed by Prayer, Asanas, Maitri-Milan, Gita chanting, karma yoga,
yoga game, cultural program, yogic diet, cyclic meditation, devotional
bhajan, happy assembly and group discussion or self-practice. ES with a
4.60 percentage increase at 0.01 significance level (Wilcoxon Signed
Ranks Test as the data was not normally distributed). The study reveal
that YIC enhances the ES of the participant by 4.6 % of the participant.
5.1.1 Yogic Practices and Emotional Intelligence

The first principle theme related to Yogic practices and emotional

intelligence purposes that yogic practices oblige person to be stable,
emotionally balanced and emotionally intelligent. This assertion is based
on claim that yogic postures help to balance the spiritual, mental and
physical life-forces. Central to this assertion is that yoga practices create
balance in the endocrine and nervous systems that straight influences all
the additional systems and organs of the body (Satyananda, 2008).
Several authors confirm that yoga practices and meditation practice aim
to release the knots between the body (action), heart (emotion) and
mind (thought), where each knot is associated to specific physical
muscular knots and vice-versa. Yoga practices helps to release these
knots by dealing with them at physical level and acting upon them at
psycho-somatic level (Satyananda, 2008; Sharma, 1998; Rajneesh,
2012; Rishivivekanda, 2005)
The yoga practices are subject to the practitioner, depending on the
school they follow, time investment they opt for, and the techniques that
are feasible for them. Thus there exists an ocean of yogic practices
subject to the choice of the practitioner. This leads to widespread
distinction of the population following systematic or organized yoga
practice in present day.

5.1.2 Yogic Intervention and Emotional Intelligence

The second theme, Yogic Intervention and Emotional Intelligence,
suggest that a yogic intervention can bring a positive and significant
change in the behavioral, physical and mental processes of the
individual. Central to this is the proclamation that short duration yoga,
meditation and lifestyle intervention program positively modifies the
individual’s subjective well-being and anxiety levels (Gupta et al., 2006).
The yogic interventions are designed and formulated by the schools of
yoga, yog-guru or the yog instructors, as per the need and demands of
the world to benefit the society with a harmony and peaceful life. The
yogic intervention had claimed to increase the mindfulness, calmness,
stableness and many other positive psychological variables. All the
present studies are investigated using a pre-defined or non-customized
sets of yogic intervention in context to enhance emotional intelligence.
However, studies of Tikhe Sham Ganpat, H. R. Nagendra (2017)
discuss the yogic intervention SMET program that is customised for the
enhancement of emotional intelligence for the managers. Though the
program shows significant growth in emotional dimension of the subject.
But one can clearly make out that it’s is challenging in the present era to
dedicate ourselves to 5-7 days’ residential program, with being isolated
from the world. Therefore, research in this field in regards to
development of integrated yoga capsule, which might be a complete
package of 20-35 minutes that can easily be incorporated into the daily
life of the people.

6 Discussion
Yogic interventions are central to the psycho-social wellbeing and
importance of recognizing the emotional component of the practitioner.
Discussions and researches that explore the meaning and nature of
emotions and how yogic intervention enhances the emotional
intelligence within the larger psycho-social wellbeing environment are
justified in our society. There have been slower but qualitative
researches related to Yogic intervention enhancing emotional
intelligence.
The aim of the paper was to analyze the state of knowledge related to
yogic intervention in context to emotional intelligence. The literature
review reveals that published inquiry and reflection about yogic
intervention in context to emotional intelligence is growing. However,
there is lack of consensus about what the emotional intelligence is,
scholars could be benefitted from the stronger expression of the how
yogic discipline defines the emotional intelligence.

6.1 Yoga Practices and Emotion

Yoga Practices are primary and economically feasible tools to enhance
the overall dynamics of the persons. Yoga practices amongst the school
going students can enhance the academic and emotional performance
of the students. A 20-25minutes yoga practice with 5-10 minutes of
relaxation. Yoga has the potential to create positive change in
individual’s lives, and improvements in physical health and psychological
well-being (Leah Hope Kokinakis, 2011).
Regular yoga practices can benefit individual to enhance general
wellbeing and emotional intelligence (Anamika Tiwari, 2016). Findings in
the articles also witness that yoga is negatively related to emotional and
behavioral problem. The yoga practitioners were found to score low on
emotional and behavioral problem scales, also the intervention given to
them stated an enhanced well-being (D.V. Venu Gopal, 2011). The
rhythm of yoga practice can also create additional effect on the
individual. Yoga can result to have better cognitive functions, stress
reduction, however, the same practice when done with a faster pace
leads to enhanced sensory-motor performance such as auditory and
visual RT (Vivek Kumar Sharma, 2014). Studies also suggest that one
yoga module doesn't fit for all, and to obtain optimum benefit from the
ancient yoga techniques we need to understand the unique effects and
dimensions of individual yoga practices (Leah Hope Kokinakis, 2011). In
context to emotions, Integrated Yoga Modules are found to balance the
emotional competence and emotional maturity amongst the practitioner
(Sindhu R, Karthiyanee Kutty, 2015; Samriddhi Singh et al, 2011). The
study suggests that residential yogic intervention can be useful in
improving EQ dimensions aiding in emotional balance and reasoning.

However, the E.Q is not only enhanced by yoga practices and

meditation, study suggest that role of prayer can be more beneficial to
get better results on emotional intelligence and psycho-social wellbeing
(Himani Anand, 2016). Yoga practice should not be limited to general
masses; instead, it can be used in the prisons, juvenile and
reformatories. Yoga practices on regular basis had sought to enhance
the psychological resilience and emotional intelligence of the juvenile
delinquents. The combination of yoga therapy, psycho-therapy and
meditation have brought highly significant difference in the psychological
resilience and emotional intelligence of the delinquents (Seena. N. S,
2016). There is a Positive correlation of the emotional intelligence with
the regular yoga practices irrespective of age and gender, also the
findings suggest that yogic diet (vegetarian and balanced) and yoga
degree/ diploma favors the emotional intelligence of the subject (T.
Sundaravalli, 2014).

6.2 Knowledge gaps and direction for inquiry

The scope of the literature review states the significance of correlation
between the two variables (Dependent variable = Emotional Intelligence,
Independent Variable = Yoga Practices / Intervention). The present state
of knowledge fails to establish any statistical or mathematical
relationship between both the variables, which disable us to predict the
efficacy and efficiency of yoga therapy as a tool to enhance the
emotional intelligence. Studies suggest that the effect of yoga/ yogic
intervention has a long term effect on adolescents only after a regular
practice of 6months or more (Shilpa Ashok Pandit, 2014). This supports
the yogic wisdom of not expecting immediate results with yogic
practices. However, these findings contradict with the significant positive
effects of yogic intervention on emotional dimension.
The postures and techniques used till date are mere and confined to the
limitations of yogic world and sadhanas which are yet not explored. One
yoga for all doesn’t fit into the present day world, the psycho-social state,
emotional competency and emotional maturity of every individual varies
to each other, though the yoga practices of few sadhanas have a
positive correlation on emotional component, but it doesn’t explain the
relevancy of enhancement to the individual component of the emotional
quotient.

6.3 The importance of further research related to emotional

intelligence and Yoga
Present researches in the field of emotional intelligence and yoga serve
the sole purpose to establish the positive correlation between them.
Further researches can be proposed and carried out, by focusing on
individual components of emotional intelligence with a specific set of
yogic interventions. These researches can contribute to both
enhancement and exploration of yogic practices and yogic meditations in
the formulation of yoga capsule as a whole to enhance the multi-
dimension needs of the society and also it would help scholars to identify
the core components of the yogic interventions enhancing the individual
components of the emotional intelligence. There is a need to classify
separate yogic module to enhance the different dimension of emotional
intelligence, such as emotional sensitivity, emotional maturity and
emotional competency. The impact of yoga though can be realised only
at a long term practice. But the impact can be increased with the
inclusion of yogic and satvic diets and atmosphere. Present studies
failed to brief any information regarding any customised set of aasanas
and pranayama that be practiced accordingly. Also since the diets,
atmosphere, demography and job profile of every person is different
from each other. The one-yoga-for-all policy cannot be the best fit for all
the population. Hence, further researches with variance in demography,
job-profile, education, and geography must be developed by the yogic
scholars and yoga schools to full-fill the requirement of emotional
dimensions of the individual.
With the domination of various schools in the form of yoga they practice,
the impact of the yoga module of the varied population will definitely be
not homogenous. Although there had been sources quoting positive
correlation of yoga and emotional intelligence, the value of correlation
was not much significant in every case, which draws the conclusion that
still the present set of yoga is insufficient to deal with the individual
dimensions of emotions. We with a huge resources and schools of yoga
are even lagging behind to postulate the various permutation and
combination of the 8 different yoga styles with a blend to satisfy the
specific need of the yoga practitioner with the requirement of their
personality and behavioural component. Swami Satyananda Saraswati
in his book Yoga Pradeep vol 5, states the best combination of yoga
practices with a blend of 70% of Karma Yoga, 15% Astang yoga, 10%
Bhakti Yoga and 5% of Gyaan Yoga. Although no researches with this
combination had been investigated. Researches with such essence is
yet to be explored in India and Abroad.

7 Limitations
The scope of the review was limited to the articles and research papers
available full text and confined within the discipline of yoga and
emotional intelligence. The review is restricted with the inclusion of
mindfulness training, meditation and other training being the part of the
Yoga. Since much of the yogic text are in the form of scripts, books and
magazine the true essence and originality of the yoga cannot be
assessed by the author completely. The field of Yoga is an ocean of
literature with various schools of Yoga publishing their own literature and
magazine, it becomes hard to be assess the entire scriptures. Also from
the beginning of Yoga being communicated to the masses it has a
spiritual essence mixed in it, hard to separate from the yoga modules,
which acts as an extraneous and heterogeneous variable. Since yoga is
popularised as the tool for overall development of the individual, the
studies in the present scenario are unable to quote the true impact of
intervention and failed to showcase the interaction effect of yoga on
other psychological and physiological variables.
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