Contentment and Yoga: An Overview

by Nina

Sandy Carmellini by Brad Gibson

One of our readers told us that she started taking yoga when she was 48 and recovering from Hurricane Katrina. She wrote, “My first tears shed during my first Savasana, six months after the storm. The asana forced me to accept the world as it is.”

Although a long health span is one of our main goals for healthy aging, we believe that cultivating contentment is also an essential part of aging healthfully. For what is life without some measure of happiness? A little peace of mind would be nice, too. Of course no one who lives in the real world can be happy all the time—it’s not even appropriate when something tragic like Hurricane Katrina happens. So when we’re talking about “contentment” what we mean is that you’re able to be comfortable with what you have and what you do not have. When you can face difficulty with equanimity and cultivate gratitude for what you have, true contentment naturally arises.

How does yoga help with that? Well, to start, your asana practice can help you stay grounded. In general, doing a well-rounded practice takes you out of your mind and into your body, giving you a break from obsessive cycles of worry about the future, or regrets about the past. You can also target your practice to help shift your mood. Calming and comforting poses can soothe anxiety (see Yoga Solutions for Anxiety and our other posts on anxiety). Uplifting backbends and moving with your breath can relieve depression (see Tamasic and Rajasic Depression and our other posts on depression). And your asana practice can even support you through the grieving process (see The Way Home: Yoga for Grief). It was actually my epiphany about how valuable yoga was for emotional wellbeing that led me to become a yoga teacher and ultimately a yoga blogger (see Yoga for Emotional Wellbeing: An Epiphany).

But being able to stay grounded emotionally is only the first step. Mindfulness practices, including both meditation and breath practices, can teach you about your mental habits. And when you start to notice your automatic behavior—whether that’s stressing over small things, eating unhealthy foods, losing your temper, or anything else destructive—there’s a chance to head it off before it starts. This helps you make positive changes in your life that can support your overall goals (see A Pathway in the Mind).

Finally, yoga philosophy provides wisdom that can change your entire perspective on life. The original aim of yoga was peace of mind, and the yoga scriptures were written to help us all realize that goal. In fact, the yoga scriptures are so full of profound observations about the nature of the mind and the causes of human suffering that you are sure to find something that speaks to you. Mohandas K. Gandhi said that the wisdom of the Bhagavad Gita allowed him to maintain peace of mind as he fought for social justice. Ralph Waldo Emerson was inspired by early translations of yogic texts as he developed his philosophy of Transcendentalism. And Henry David Thoreau practiced meditation and pondered yogic concepts as he explored the nature of solitude during his time at Walden Pond. He even wrote:

“Depend upon it that, rude and careless as I am, I would fain practice the yoga faithfully. … The yogi, absorbed in Contemplation, contributes in his degree to creation; he breathes a divine perfume, he hears wonderful things. Divine forms traverse him without tearing him, and, united to the nature which is proper to him, he goes, he acts as animating Original matter. … To some extent, and at rare intervals, even I am a yogi.”

Look up yoga philosophy in our index to find out more about the wisdom of yoga! (See How to Search for guidance on how to search.)

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Yoga for Emotional Wellbeing: An Epiphany

by Nina

Sand Dollar by Melina Meza

I don’t have a particularly exciting story about why I started practicing yoga. (It’s kind of humorous actually. When I was in my late twenties, I was working at a small software company and we wanted to start an on-site exercise class. One of our co-workers said that his wife could come and teach us, so we decided to give it a go. We had no idea she was a yoga teacher! So there we were, for our first class, and she asked us to stand in “Mountain pose,” with our big toes together and our heels slightly apart, which was the opposite of the foot position I was used to doing in ballet and modern dance, my previous forms of preferred exercise. And just standing that way felt so wonderful for my body, I thought, whatever this is, this is for me!). However, I do have a more dramatic story about why I decided to become a yoga teacher.

During the period when I was studying yoga with Rodney Yee and writing our first book together, Yoga: The Poetry of the Body, Rod helped me understand how my yoga practice was benefiting me in emotional and spiritual ways, as well as physical ones. It turned out that by practicing regularly at home—something I had taken up intuitively rather than with any specific goals in mind—I had been learning to manage my stress, balance my emotions and cultivate equanimity without even realizing it. (If you read the dialogues in the book Yoga: The Poetry of the Body, you can witness Rod helping me toward that realization.) And as someone who had suffered in the past from chronic stress (working full time at a software start-up while raising two children!), which had led to a bout of agitated depression, I began to see the tremendous power yoga had for helping people with emotional difficulties of all kinds, including stress, depression, anxiety, anger, and general dissatisfaction or unhappiness.

Then, one morning when I was practicing yoga with Rod and his best friend, Ian, Ian began talking about how he had just learned that a colleague of his had committed suicide.  (Yes, sorry to disillusion you, those guys chatted constantly while they were practicing.) And while I was in Shoulderstand, I kept thinking about about Ian’s story, and filled with compassion for his friend—for the suffering he must have experienced to lead him to take his life—I began to cry. I realized then that while I could not help Ian’s friend, I did have quite a lot of knowledge that I could use to help other people who were suffering. And while I had no particular ambition to become a yoga teacher per se, I understood at that moment that I really should look into finding a way to share what I knew. Yes, it was one of those actual epiphanies (and I had it while I was doing a yoga pose).

After that, I started doing two things. First, I began taking as many workshops as I could from teachers like Patricia Walden, who teaches workshops on Yoga for Depression (I took that more than once!) and Yoga for Emotional Healing, and Roger Cole, who teaches about the physiology of inversions. Then, I enrolled in a three-year teacher training program at The Yoga Room, in Berkeley. Clearly I believe in being thoroughly prepared! Finally, when I felt ready (and when I got the go-ahead from Patricia, who was informally mentoring me) I did begin teaching workshops on Yoga for Emotional Wellbeing, Yoga for Stress and Yoga for Better Sleep. Those were rewarding—there is nothing like having even just one person tell you that you made a difference in their lives by teaching them a simple practice, like breath awareness—and I still teach them occasionally. But I eventually realized that writing is still my forte and that I could reach a larger audience through my writing than by teaching local workshops.

When Baxter and I came up with the idea of starting a blog, I realized that a blog could be the perfect venue for me; having our own blog would allow me to give myself the power to write about what I wanted to write about, the way I wanted to write about it (frankly, the way some publications edit/rewrite you can be positively painful). And because the blog was free and accessible world wide, I could reach people who would never be able to study with me in person.

Because I not only write for the YFHA blog but I’m also the Editor in Chief, I work on the blog at least five days a week (and sometimes behind the scenes on the weekends). And that takes a lot of dedication. But that original epiphany I had in Shoulderstand and my ongoing passion for sharing what I know about the emotional and spiritual benefits of yoga—as well as the physical ones—are a wellspring that never runs dry.

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Soothing Yourself with Supported Forward Bends

by Nina

As I discussed yesterday in Anxiety, Yoga and the Front Body, supported forward bends can be wonderfully quieting and soothing. You can use these poses to calm yourself when you’re feeling anxious or to turn inward when you’ve been over-stimulated. However, you do need to set up for them properly. By that I mean that the poses need to be completely comfortable. If they’re not completely comfortable for you, they’re going to be irritating and maybe even aggravating, which defeats the whole purpose of practicing them.

To be comfortable in these poses, you need to:

• Pick the seated position that is best for your body (crossed legs, straight legs or wide angle legs). Experiment and see which of the three poses described below are most effective for you.
• Choose the propping (bolster, pillows, stack of blankets or chair) that is truly comfortable for you. Be honest with yourself about the height you need to be comfortable, rather than imitating a photograph.

Crossed-Legs Forward Bend

If your hips are more flexible than the backs of your legs, you might prefer sitting with crossed legs (Sukasana) as in the following two photos.

Unless you are super flexible, start by sitting with crossed legs on a height, such as a folded blanket, with the bolster, stack of blankets, or chair in front of you. Then, bending from your hip joints without rounding your back, slowly fold forward. When you reach the full extension of your spine, allow your back to gently round as you come down toward the prop. (If rounding irritates your lower back, do the version with the chair and keep your back straight.)

Fold your arms, with elbows out to the sides, and stack your hands on the prop. Then rest your forehead on your hands, gently tugging your forehead skin down towards your eye. Stay for two or three minutes (or longer if it's delicious), switching the cross of your legs half way through.

Straight Legs Forward Bend

If your legs are more flexible than your hips (this is somewhat atypical but some people—like me—have this body type), you might find it easier to do the pose with straight legs (Paschimottanasana), as in the next two photos.

Unless you are super flexible, start by sitting with straight legs on a height, such as a folded blanket, with the bolster, stack of blankets on top of your legs or chair over them. Then, bending from your hip joints without rounding your back, slowly fold forward. When you reach the full extension of your spine, allow your back to gently round as you come down toward the prop. (If rounding irritates your lower back, do the version with the chair and keep your back straight.)

Fold your arms, with elbows out to the sides, and stack your hands on the prop. Then rest your forehead on your hands, gently tugging your forehead skin down towards your eye. Stay for two or three minutes (or longer if it is delicious), keeping your legs lightly active.

Wide Angle Forward Bend

People who are relatively flexible in both the hips and legs often find wide angle legs (Upavistha Konasana) the most comfortable position for a forward bend, as shown in the next two photos. Unless you are super flexible, start by sitting with wide angle legs on a height, such as a folded blanket, with the bolster, stack of blankets, or chair in front of you. Then, bending from your hip joints without rounding your back, slowly fold forward. When you reach the full extension of your spine, allow your back to gently round as you come down toward the prop. (If rounding irritates your lower back, do the version with the chair and keep your back straight.)

Fold your arms, with elbows out to the sides, and stack your hands on the prop. Then rest your forehead on your hands, gently tugging your forehead skin down towards your eye. Stay for two or three minutes (or longer if it is delicious), keeping your legs lightly active.

Sequencing

Of course, there is no reason why you can’t do more than one of these poses or all three. And by doing more than one pose, you’ll increase the quieting effects. If I were to sequence them, I do them as follows:

1. Seated Crossed Legs Forward Bend (Sukasana)
2. Wide Angle Forward Bend (Upavistha Konasana)
3. Straight Legs Forward Bend (Paschimottanasana)

But you can sequence these poses in any way that feels good to you. Before practicing these poses, you might like to do some Reclined Leg Stretches (see Reclined Leg Stretch Sequence) as stretching your legs and hips beforehand can make the forward bends more comfortable. And if your lower back feels irritated after the forward bends, I recommend doing Legs Up the Wall pose (Viparita Karani), with your lower back supported by a bolster (tailbone hanging just off the bolster) as a counter pose. In Viparita Karani, your lower back is in a slight backbend, which will help restore the curve to your lower back, but since the pose is overall a quieting one, it allows you to maintain the quieting effect of your practice.

Finally, some people just do not enjoy the effects of a long forward bend; they find that the poses elicit an unpleasant, heavy feeling that is kind of deadening rather than soothing. If that’s true for you, supported inverted poses (see Just In Time for the Holidays: Inverted Poses) may be better options. Remember, when working with yoga for emotional wellbeing, your own reactions to the poses should be your guide.

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Yoga for Neuropsychiatric Disorders

by Ram

"The demand for clinically efficacious, safe, patient acceptable, and cost-effective forms of treatment for mental illness is growing. Several studies have demonstrated benefit from yoga in specific psychiatric symptoms and a general sense of well-being." —Balasubramaniam, et al

Among the vedic sciences, Ayurveda is considered the healing side of yoga, and yoga the spiritual side of Ayurveda. Both these sciences are considered as two sides of the same coin, as they emphasize a complete approach to the well-being of the body, the mind, and the spirit. Both yoga and Ayurveda describe the disease process as taking its roots first in the mind. If we fail to recognize the disease process in the mind and continue to make wrong choices, the disease overflows into the physical body as specific symptoms. Thus, symptoms are simply the body’s voice communicating that we are living out of harmony. When we live out of harmony we suffer. When we change our life to bring greater harmony, our bodies reflect this change and there is less suffering.

Turn to yoga philosophy and one of the main tenets in the Yoga Sutras is:

Yogas chitta vritii nirodhah

yoga =union, to join; chitta = mutable thoughts of the mind-field; vritti = mental fluctuations/ modifications, nirodhah = coordination, regulation, channeling.

Swami Jnaneshvara translates this as: Yoga is the control (nirodhah, regulation, channeling, mastery, integration, coordination, stilling, quieting, setting aside) of the mutable thoughts/modifications (gross and subtle thought patterns) of the mind field. In other words, when you achieve a union of the body, mind and spirit, all mental fluctuations and turbulence cease.

The Shady Side of the Mountain by Brad Gibson

Dissect this tenet in more simple terms and this is the message: human being as a whole is a combination of body, mind and spirit, with physical, mental (psychological) and spiritual dimensions. When we just think of ourselves as a physical body and lose our connection with the mind and spirit, we become susceptible to mental and physical diseases. If this theory is hard to follow, understand that we share a close relationship with our environment, the world around us. If an individual is living in harmony with the environment, optimum health is possible. However, the further out of harmony an individual is living, the less likely it is that they will reach their full life potential in either length or quality of life. Healing is the process of returning to harmony by becoming one with our environment. Once back in harmony, the body and the mind have no reason to communicate symptoms. The body is at ease; the mind attains peace.

Mention the mind-body relationship to a scientist or a medical doctor and you will immediately notice their discomfort as this relationship lacks sufficient scientific backing. In addition, I have noticed that the general public is less likely to embrace some of these theories and alternative therapeutic interventions unless they have been proved by science. At one of the national Ayurveda/Yoga conferences, I had suggested some yoga modalities for ADHD patients but since I could not provide a scientific rationale, my suggestions were met with skepticism.  So does it surprise me now when a review published in the journal, Frontiers in Psychiatry titled Yoga on our minds: a systematic review of yoga for neuropsychiatric disorders by Balasubramaniam, et al describes yoga to be “highly promising” as a complimentary care to medication for psychiatric disorders (the authors examined the literature for a gamut of psychiatric illness) but without the negative side effects that come with pills? Not in the least. Because all psychiatric disorders have a mind component, a mind-body integrative program, such as yoga, can definitely assist people in their pursuit of peace and calmness, and bring greater wholeness and integration in their lives.

Unfortunately, if you just mention this 5000-year-old ancient practice as a standalone solution, you will have skeptics. Bring in statistics, scientific methodology and other modern applications, however, and people will start believing you.

"There is emerging evidence from randomized trials to support popular beliefs about yoga for depression, sleep disorders, and as an augmentation therapy. Limitations of literature include inability to do double-blind studies, multiplicity of comparisons within small studies, and lack of replication. Biomarker and neuroimaging studies, those comparing yoga with standard pharmaco- and psychotherapies, and studies of long-term efficacy are needed to fully translate the promise of yoga for enhancing mental health."—Balasubramaniam, et al

But whatever it takes, the mind-body connection definitely needs to be considered seriously!

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