Acceptance, Active Engagement, and the Bhagavad Gita (Rerun)

by Nina

Paris in Motion by Brad Gibson

Since Brad started off by mentioning the combination of acceptance and active engagement as the best approach to healthy aging (see Full Disclosure), and Baxter followed with his take on the subject (see What We Need to Practice), I thought I’d tell those of you who don’t already know a little something about the yoga philosophy to which they were both referring.

When I teach beginning yoga philosophy I often like to start by mentioning that most people don’t realize that the most famous yogi of the 20^th century was Mohandas K. Gandhi. And what made him a great yogi wasn’t the number of sun salutations he did (not very many, if any at all), but his practice of yoga in action, as inspired by the seminal yoga scripture the Bhagavad Gita, which he referred to as his “mother.”

The Bhagavad Gita is one section of a much longer work, the Mahabharata, written in approximately 500 to 400 BCE. It tells the story of Arjuna, the most distinguished warrior in the Pandava army, as he stops and surveys his adversaries in the Kavara army. The Kavaras are power-hungry corrupt rulers, who had usurped the throne. The peace-loving Pandavas, on the other hand, have the welfare of the people at heart. So this is considered a moral war.

But Arjuna sees among the opposing forces many with whom the Pandavas have no quarrel, including highly esteemed teachers and elders. He tells Krishna, his charioteer and great friend, he is determined not to fight. His scruples center on the imagined personal consequences of his fighting: his guilt for the decimation of his people. Krishna speaks with him about yoga—the Gita is their dialogue—until he is once more resolved to fight.

The main message of the Gita, which is repeated throughout the text, concerns the benefits of acceptance along with the need for action. Here is how Krishna puts it:

Set thy heart upon thy work, but never on its reward.
Work not for a reward; but never cease to do thy work.
Do thy work in the peace of Yoga and, free from selfish desires, be not moved in success or failure.
Yoga is evenness of mind—a peace that is ever the same. 
(translation by Juan Mascaro)

Krishna tells Arjuna that work is a necessary part of human existence, so the only way to attain equanimity is to do your work without any thoughts of results, remaining open to success or failure. And that this approach—this letting go of all results, whether good or bad, and focusing on the action alone—is the essence of yoga. For Gandhi work meant fighting for the independence of India and the rights of the oppressed through non-violent action. And he describes the importance of doing work without focusing on the results this way:

“He who is always brooding over results often loses nerve in the performance of his duty. He becomes impatient and then gives vent to anger and begins to do unworthy thing; he jumps from action to action, never remaining faithful to any. He who broods over results is like a man given to objects of the senses: he is always distracted, he says good-bye to all scruples, everything is right in his estimation, and therefore he resorts to means fair and foul to attain his end."—M.K. Gandhi

But how does this yogic attitude help us ordinary mortals? This week both Baxter and Richard Rosen recommended regular, steady practice as the best approach for both osteoporosis and Parkinson’s disease. But daily yoga practice is no quick fix, and results are never guaranteed, because this is real life, people. So for your peace of mind, at the same time that you work toward staying healthy you can let go of all thoughts of success or failure and simply focus on your practice. Then no matter what happens, you’ll be prepared to handle it. And outside the yoga room, this yogic approach allows you to cultivate equanimity in your daily lives. For no matter what work we have to do, whether it is raising children, going to a 9 to 5 job, being politically active, or helping a dying family member, practicing acceptance along with active engagement allows us to do what we need to do and be at peace with the results:

In this wisdom, a man goes beyond what is well done and what is not well done.
Go thou therefore to wisdom:
Yoga is wisdom in work. —trans. by Juan Mascaro

(It took me a long time to learn this particular lesson, and a lot of practice to learn not to fall back into my old patterns of stressing out about the future, but personally I’ve found this yogic attitude to be as helpful as any of the other anti-stress yoga practices - such as inverted poses and yogic breathing - that I practice on a regular basis. Maybe even more so.)

The Second Branch of Yoga: The Niyamas (Your "To Do" List)

by Ram

Path at La Cavee, Pourville by Claude Monet

In my post Ashtanga Yoga: Following the Eight-Fold Path Ashtanga Yoga: Following the Eight-Fold Path, I defined Ashtanga Yoga (Ashta=eight; Anga=limbs) as the eight-fold path/eight rungs/limbs/steps of yoga, whose practice helps us to discriminate between ignorance and awareness and truth from illusion which is the means for liberation or enlightenment. I followed it up by discussing the first of the eight steps Yamas  as moral and ethical strategies that guide us to lead a conscious, honest and ethical life.

Today’s article focuses on Niyamas, the second of the eight rungs or limbs. If the Yamas are "don't do" practices," the Niyamas are the “to do” practices. These are personal observances/practices of self-training and deal with how we relate to the environment around us as well as to our own selves. The five niyamas are: 

1. Saucha=cleanliness
2. Santosha=contentment
3. Tapas=spiritual austerities
4. Svadhyaya=study of the sacred scriptures and of one's self
5. Isvara pranidhana=surrender to divinity 

Saucha (Cleanliness): Many teachers discuss this topic as cleanliness of the body. But Saucha is cleanliness and purification at the level of both body and mind. In addition to keeping our body clean and eating healthy food, it also includes harboring pure thoughts. A purified body brings clarity and purity to the mind. A clear and pure mind draws only harmonious impressions that allow the individual to walk on the path of truth, so Saucha lays the foundation to understand our true nature. Therefore, it becomes essential to find time each day to practice the observance of Saucha. 

Santosha (Happiness/Contentment):  To be contented and happy even while experiencing life’s difficulties becomes a process of growth through all kinds of circumstances. Santosha means being happy with what we have rather than being unhappy about what we don't have. Humans are always seeking for more and never seem contented with their materialistic possessions and internal fantasies. This leads to misery and triggers the disease process. However, if we are contented with our wants, wishes and needs, and truly happy with our lifestyle and what we currently have, it will help us in the journey to absolute truth and the highest realization. Your own test for Santosha would be about whether you respond through the five senses and react to the changes in all the circumstances of life or whether you listen to your inner voice and are not swayed by the material instincts. For more on this, read my article Santosha: Happiness and Longevity.

Tapas (Spiritual Austerities): This term is derived from the root word “taph,” which means blaze, burning, discipline, and illumination, and refers to a burning desire or a disciplinary approach to achieve one’s aims and aspirations. Several teachers translate this term to mean austerities; the reason being that in order to reach your goal in life, you need to have motivation, fiery discipline, focus and intense commitment. These qualities help to burn/ward off the mental obstacles and physical impediments that keep us from being in the true state of yoga. The goals of Tapas are:

• stopping being dictated by the five senses
• reigning in the mind
• listening to the voice of intellect
• performing mindful actions

When you act from your intellect and nurture your burning aspirations, you are freeing yourself from the many mindless actions that cause suffering. The effort you use when you engage tapas is directed toward cultivating meaningful and healthful habits whose practice now seem effortless. No longer is it a discipline, but a way of life.

Svadhyaya (Self Study): This term is derived from the root words Sva=Self and Adhyaya= study, education, knowledge, wisdom. I interpret Svadhyaya as education of the self, introspection, and self-realization. Self-study and realization help the mind to become clear or pure and develop deeper mind-body awareness. A clear mind is not affected by stress and produces a healthy body, thus creating a greater connection with one's own pure, essential nature. The path to self-realization is also through introspection and contemplation of our own life’s lessons. Introspecting about our emotions, thoughts, actions, and reactions helps us to learn about our own self and our true nature. When we reflect on our flaws and allow our mistakes to serve as learning lessons, we have the opportunity to grow. By turning a witness to your own self, you begin to notice what’s happening within you—your sensations, thoughts, emotions, and feelings—thus, through the process of self study you are empowering your self. 

Ishvara Pranidhana (Surrender to Divinity): This term is derived from the root words Isvara=state of collective consciousness and pranidhana=presence, dedication, devotion, and surrender to the fruits of practice. When we expand our individual consciousness and merge with the universal consciousness, we experience true self. Our world is a reflection of our own consciousness, and our experiences in the world are determined by what is going on within our consciousness. This individual identity masks the true nature of consciousness. Through the process of awakening and surrendering to the outcome of our actions we have the ability to take actions that do not serve the ego but which originate from our own consciousness. Through study, inquiry, reflection, and awareness, our consciousness is able to pierce through the illusory world, achieve mind-body awareness, and ultimately attain enlightenment. Notice and observe that ultimate state is divine, loving, and peaceful, and gives the feeling of oneness with body, mind and spirit.

Thus, Niyamas help us to perform those activities that not only empower us but the society around us as well. Such beneficial activities do not disturb the Self’s natural balance and the environment around us. Performing these activities assists us in gradually recognizing our true nature. The body is at ease; the mind attains peace.

Positive Psychology vs. Yoga Philosophy

by Ram

The Moon Over a Waterfall
by Hiroshige

Recently, I was introduced to the topic of positive psychology, a newer branch of psychology that has earned wide popularity thanks to the seminal work done by psychologists Martin Seligman and Mihaly Csikszentmihalyi (this name is tougher to say than a yoga pose in Sanskrit: the closest I can come to his name is “Me-high Sheek-sent-me-high”). 

According to Seligman and Csikszentmihalyi, the focus of general psychology is on treating abnormal behavior and mental illness. In contrast, positive psychology was established on the conviction that normal people prosper by leading a meaningful and fulfilling life. Positive psychology does not describe dysfunction and abnormal behavior; rather it is centered on determining positive human development and helping people to prosper and lead healthy, happy lives. Positive psychology describes the “good life,” and uses scientific tools, strengths and virtues to enable individuals and communities to prosper and lead a well-lived, fulfilling life.  

“Good life” according to these psychologists is about using our strengths and positive traits to produce genuine happiness and unlimited fulfillment on multiple levels that include, among others, the biological, personal, relational and institutional dimensions of life. Some of the major topics of interest in positive psychology include: happiness, optimism and helplessness, mindfulness, flow, character strengths and virtues, hope, positive thinking and resilience. Notice how these positive psychology traits resemble most of the ethical principles highlighted in the Ashtanga Yoga Philosophy by Patanjali. Similar to therapeutic yoga, positive psychology is being implemented in real-world applications in areas including therapy, self-help, stress management, and workplace issues. 

Let me now focus on one of the positive psychology traits, flow. I had an opportunity to read excerpts from the book “FLOW” by Csikszentmihalyi and what amazed me was that the flow principles described by the author in the book resonated soundly with the principles of yoga philosophy as well.  According to Csikszentmihalyi, “flow”occurs when:

1. An individual is faced with a task that has clear goals and which requires specific responses
2. When one is engaged in an activity where the challenge matches the individual’s skill, that is, when a person's skills are fully involved in overcoming a challenging task 

When the above two happen, the individual has an undivided focus and gets totally involved and forgets everything else but the activity. “Flow” may seem an effortless state but it requires a whole lot of effort initially to make that state accessible. The flow can be explained through the phenomenal compositions of musical maestros such as Bach and Beethoven, exquisite art work by Da Vinci and Picasso, or the mesmerizing sounds of the opera singers. In all of the above-mentioned examples, these respective individuals experienced “the flow,” a state of complete immersion in that specific activity. In “the flow” state, the ego falls away, time just vanishes, every new action, movement, and thought succeeds the previous one, the individual’s body, mind and intellect get completely united as a “whole,” the individual’s skills gets used to the utmost, and, at the end of all of it, the activity turns intrinsically rewarding for the individual.

Csíkszentmihályi puts forward several factors that are required to experience flow:

• Clear and challenging goals that are attainable
• Concentration and focused attention
• Activity that is intrinsically rewarding
• A loss of feeling of self-consciousness 
• A loss of time—feeling so focused on the present that you lose track of time passing
• Feeling of personal control over the situation and the outcome feeling of personal control over the situation and the outcome (without being attached to the results of your actions)
• Lack of awareness of physical needs
• Complete focus on the activity itself 

Flow experience is not restricted to any one activity and occurs in different ways for different people. Some might experience flow while engaging in a sport; others might have a similar experience while engaged in an activity such as music, reading, painting, drawing, or writing. If it’s challenging and you have the necessary skill sets to immerse in the activity completely, it can result in flow. Flow keeps an individual in a truly happy state. Csikszentmihalyi proved that the more an individual is in flow the happier he/she becomes. 

Now coming to yoga, notice how it is a perfect activity to achieve flow. Be it yama, niyama, asana, pranayama, or pratyahara, all of these require dhayana (focus) and dharana (concentration and motivation). This very nature of yoga allows an individual to match challenges to skill level. The breath work, concentration, precise alignment, the controlling power of how hard you’re pushing yourself—all of this puts an individual in a flow state. It was as though Patanjali designed the entire yoga philosophy to provide a flow experience. Every time you achieve flow in your yoga practice, you gain experience and inherently improve your skill level. Very soon, the practice takes your skill sets to a higher level and you are able to do more by challenging yourself further. You experience contentment and enjoy a sense of accomplishment. It’s a great positive spiral and it results in improved health and happiness. That is “Living Samadhi” (bliss/enlightenment) in an everyday life.

So the next time you encounter a positive psychologist, declare that you too are in “Flow” with your yoga practice. Better, read the book and “flow inwards” in your yogic life!

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Practicing with Pain

by Nina

Needle and Ice by Melina Meza

When a man has mastered himself,
he is perfectly at ease in cold,
in heat, in pleasure or pain,
in honor or disgrace

—Bhagavad Gita, trans. by Stephen Mitchell

We get many comments on our blog, but every once in a while there is one that makes me feel sad, like this one, which one of our readers left on a post about menopause:

This will certainly be relevant for me (65). Besides ongoing extreme irritability, yoga is not the joy it has always been for me because of joint stiffness and pain. What little stability I felt in life came from yoga, and feel that slipping away when I need it most.

My first reaction to this was to write to Shari and suggest that she write about menopause and joint pain because I knew that she, too, was currently suffering from joint problems (see Yoga for Menopause: Joint Problems). But even after ensuring that this topic was going to be addressed, I was concerned about the underlying issue:

yoga is not the joy it has always been 

what stability in life that came from yoga is slipping away

The thing is, I don't believe that physical pain means that yoga practice needs to be less joyful, or that the stability that practice brings will slip away if your asanas hurt more than they used to. And I speak from experience. Now that I'm over two bouts of frozen shoulder (which, trust me, were very painful), I'm still living with an arthritic hip that's not going to go away. So for many years, I've experienced pain when I practice asana at home or during a class. And, of course, I definitely cannot practice many of the poses I used to do on a regular basis. However, practicing yoga is still a positive, life-affirming experience for me, and as joyful as it ever was.

Because, after all, what is yoga? Definitions of yoga in the scriptures vary from "yoga is equanimity" to "yoga is cessation of the fluctuations of the mind" but nowhere is there anything about practicing pain-free asana. Indeed, as the quote at the beginning of the post tells us, being a yogi means being equally at ease in pain as in pleasure.

Both Ram and I have written about cultivating santosha as an important part of yoga practice (see Santosha: Happiness and Longevity  and Yoga and the Pursuit of Happiness ). Santosha means "contentment" and TKV Desikachar defines contentment as "the ability to be comfortable with what we have and what we do not have." And I believe that being comfortable with what we have and what we do not have must include practicing asana while in physical pain and being comfortable with that. And as for the joy, the Yoga Sutras tells us in sutra 2.42 "Perfect happiness is attained through contentment."

So the path back to joy is not through the elimination of pain, but rather through cultivating contentment. In his post Achieving Stillness in Turbulent Situations Ram told us how his grandfather taught him to meditate in a train station in India because achieving stillness in a noisy, chaotic environment was what the practice of meditation was all about. Likewise, I feel that learning how to find contentment in our asana practice, even while in physical pain, is also the essence of yoga. (Of course, you should continue to use pain as a guide to practicing safely as Shari describes in her post Yoga for Menopause: Joint Problems.)

So dear commenter and all our other readers, while I hope you may find some helpful hints on this blog that will help reduce your physical pain, we cannot remove all pain from your life  But we can offer you something more valuable. For practicing yoga by cultivating santosha inside and outside the yoga room will help see you through life's challenges in whatever form they take. As I wrote in my post Yoga and the Pursuit of Happiness, the Yoga Sutras make it clear which steps to take on that journey:

1.12 Practice and detachment are the means to still the movements of consciousness.

1.33 Through cultivation of friendliness, compassion, joy, and indifference to pleasure and pain, virtue and vice respectively, the consciousness becomes favorably disposed, serene and benevolent.

1.34 Or, by maintaining the pensive state felt at the time of soft and steady exhalation and during passive retention after exhalation.

1.35 Or, by contemplating an object that helps to maintain steadiness of mind and consciousness.

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