It's Complicated: Moving Toward Equanimity

by Beth

“It’s complicated.” That was our tour guide speaking from the front of the bus as it rumbled toward La Habana (Havana). She was describing the history, politics, and economics of Cuba. On day one of my 10-day cultural trip to Cuba with Global Arts/Media, I learned that in spite of certain guarantees from the Cuban government—free housing, education, health care and a monthly ration of food for each family—life is hard. Living in poverty is a daily reality for many Cubans, who supplement their meager salaries by selling whatever they can offer. Many simply beg and American tourists are the new target audience. 

When approached by Cubans selling books, CDs, caricature sketches, or food, or simply asking directly for money, our guide informed us that the appropriate response for refusal was “No, gracias,” and that we could expect to repeat that phrase many times as once would not be enough for those who wanted our dollars or CUCs (special tourist pesos). 

How true that turned out to be.

Dealing with the street vendors was easy. Because there was a concrete exchange involved, my answer always came after a few seconds of conscious thought. Dealing with begging was different. I’d seen examples of begging on television travel shows but I’d never experienced it up close and personal. Before leaving on this trip, I did what I do every December, sifting through the pile of solicitation letters from non-profit organizations and writing out checks to those that help feed, clothe, provide medical care for the poor and help children. But give money to people who walked up, looked me in the eye and asked for money directly with an open expectant hand? That was unnerving and I said, “No, gracias.” As an introvert, I felt really uncomfortable. And that feeling was later complicated by an emotional residue of guilt and “maybe I should have.” 

Then two things happened. 

I was standing outside Artesanos Cubanos, an artists’ collective, looking at my purchases, a necklace and a beautiful hand carved box with an OM symbol on the lid. I heard two sounds, a tapping and a clinking. When I looked up, I saw him. His blind eyes were filmed over and unblinking. The cane in his left hand tapped the cobblestones. His right hand shook a can with coins in it. He made his way carefully past me and continued down Obispo Street. Immediately, without a single conscious thought, I wove my way through the throng of tourists and locals to drop a handful of coins into his can. “Gracias,” he said.

“Por nada,” I replied.

The next day, again, spontaneously, without a conscious thought, I gave money to a one-legged man in a wheelchair who silently held out his hat as he sat by the fence at Plaza de Armas where our tour bus dropped us off. 

Back home the phrase, “It’s complicated” filled most of my mind time. After thinking, mulling, and pondering for a couple of weeks I came up with three questions I wanted to answer in order to put my experience with begging in a context that would allow me to find some measure of peace with the emotional residue of guilt and “maybe I should have.” 

1. Why was I so focused on this aspect of the trip as opposed to the artists and musicians I met and the culture I experienced?

This answer to this one was, thankfully, uncomplicated and twofold. First, I needed to understand the “why” behind my emotional response to direct begging. And, second, at this stage of life being free-tired,’ (I prefer the word “free-tired” to “retired”), I find myself blessed with time and a strong inclination to ponder how best to apply the tools of yoga to healthy aging. 

,

2. What factors, conscious and unconscious, influenced my responses? 

Patanjali’s Yoga Sutras is my first go-to source for insight. I wasn’t sure where to begin, so I started from the beginning. My plan was to go one by one until I found what I was looking for. Turns out I didn’t have to go very far. I hit pay dirt at 1.7. I used The Unadorned Thread of Yoga (Salvatore Sambita) to survey 12 translations and then turned to the translation and commentary by I. K. Taimni, The Science of Yoga, which states: 

(Facts of) right knowledge (are based on) direct cognition, inference or testimony. 

My observation of the two men I gave money to offered direct cognition of their situation. One was clearly blind. If he had worn sunglasses, I might not have been able to deduce that fact. The other clearly had one leg. They did not directly ask for money so my “discomfort button” did not get pushed.

The other begging situations felt complicated. Although I had some general background on poverty in Cuba, I could not determine from observation or inference what their personal stories might have been, and since I did not speak the language, first-hand testimony was not possible. And as an introvert, I would not have asked.

3. Did I respond appropriately from a yogic perspective?

This one got really complicated for me. It took more thinking, pondering, and reflecting until I had my answer. In Sutra 1.33, I. K. Taimni states: 

The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference respectively toward happiness, misery, virtue and vice.

The word "indifference" threw me. It can be so easily misconstrued as apathy or not caring, so I checked some of the other translations and chose the one by Georg Feuerstein: 

The projection of friendliness, compassion, gladness and equanimity towards objects – [be they] joyful, sorrowful, meritorious or demeritorious – [bring about] the pacification of consciousness. 

The word "equanimity" felt right. It means mental or emotional stability or composure, especially under tension or strain. 

My experience with the blind man and the man with one leg was peaceful. My response was immediate—there was no emotional charge, positive or negative. Equanimity was present. Even though I felt compassion toward those who asked directly for money, I did not experience equanimity, as my discomfort and the emotional residue of guilt and “maybe I should have” clearly demonstrated. I reacted instead of responding. If equanimity had been present, no matter my choice of action, there would not have been that strong emotional charge. 

This was the Aha! moment that uncomplicated my confusion and discomfort, and raised two more questions. How does one respond to both perceived joy and suffering with equanimity? Is it possible to experience life’s ups and downs in this five-senses material world without emotional charges, positive or negative? 

The answers, for me and for many of us, are both complicated and uncomplicated. It can feel complicated when we first confront and grapple with the concept of equanimity. It’s less complicated if we practice svadhyaya (self-study) and reach a point of understanding. It slowly becomes uncomplicated when that understanding filters through body, breath, and mind as we practice equanimity using the wisdom and tools of yoga. 

So, it looks like I have my work cut out for me. It’s been six weeks of thinking, mulling, and contemplation. With this new awareness I can begin practicing. I am sure that it will be a long slog. I will, no doubt, take one step forward and two steps back, and then repeat the process over and over again. The concept of equanimity is now “top of mind,” and will be a new aspect of my yoga practice, from asana to meditation. 

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Yoga for Healthy Aging: Our Philosophy and Our Tools

by Nina

Philosopher in Meditation by Rembrandt

I always tell everyone, including Brad, that my husband is my worst employee. I mean, how long has it been since Brad has even written a single post for this blog? I don’t even want to know. But the reason I don’t just fire Brad—besides the fact that writing for our blog isn’t really a job and no one gets paid for their work anyway—is that when he does write a post, it is always really outstanding.

I’m bringing this up today because I just went and reread Brad’s very first post for the blog Full Disclosure because I’ve been thinking about how to express our basic intentions for teaching yoga for healthy aging. Just last week, Baxter and I discussed what we meant by “yoga for healthy aging”, and we agreed that “yoga for healthy aging” was both a set of yogic tools and a basic attitude or philosophy. You know, we said, that thing Brad wrote about the first week of our blog about acceptance and active engagement. 

And lo and behold! When I went back to see what he wrote, I found he expressed our basic philosophy so well, there was no reason even to rewrite it in any way.

So as a scientist who studies the biology of aging and the many diseases that are associated with aging, I have come to my own personal conclusions on the importance of practicing a mind/body discipline like yoga. And as I approach my 59th birthday, the immediate realities of physical and mental loss become more apparent. And I am not one of those people who think I can avoid this. I do believe, however, that we have the capacity to regain some of theses age-related losses, and if not, at least slow down their progression. Regaining or maintaining a higher level of balance, physical dexterity, and cognitive function and resolution is therefore something that is attainable and has the capacity to make huge impacts on the quality of our lives. The aging component that works against all this and drives these declines, however, is scientifically and mechanistically poorly understood. This is what makes my scientific life and work so interesting. But as far as I can tell, the basic processes underlying human aging are largely inescapable, at least as we currently understand them. That doesn’t mean we can’t intervene or we have to give up, nor that some of the losses we associate with aging can’t be mitigated. We probably need to practice both acceptance and active engagement as we confront our own aging—part of the underlying philosophy of yoga that I am still struggling with. In any case, it can’t hurt to strive to feel better and think more clearly. There are few things that I would consider more important.

At the time, I felt what Brad had said was very important, so I went ahead and expanded on the yoga philosophy he alluded to in his phrase “part of the underlying philosophy of yoga.” In my post Acceptance, Active Engagement, and the Bhagavad Gita, I explained that the main message of the Bhagavad Gita—one of the most important of the yoga scriptures—was about the benefits of acceptance along with the need for action. This is what is meant by when Krishna tells Arjuna to work “not for a reward” or, as in another translation, without being “attached to the fruits of your actions.”

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. — trans. by Juan Mascaro

Krishna explains to 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 of all results, whether good or bad, and focusing on the action alone—is the essence of yoga. 

But how does this yogic attitude relate to healthy aging? Although we recommend that you practice yoga regularly with the goal of attaining a longer health span and maintaining your independence (see What is Healthy Aging, Anyway?, Yoga for Healthy Aging is Not Science Fiction, and A Declaration of Independence), we also believe it is important to keep in mind results are never guaranteed. As Brad said, the basic processes underlying human aging are largely inescapable, at least as we currently understand them. So we feel that at the same time that you work toward staying healthy by using the tools in your yoga toolbox you should try to 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. (See Acceptance, Active Engagement, and the Bhagavad Gita for background information about the Bhagavad Gita and its basic message.)

In my post Opening Your Yoga Toolbox I provided an overview of the basic tools in our yoga toolbox, saying we had divided them into three groups.

1. Physical health tools for body and brain
2. Stress management tools
3. Equanimity tools

All of these tools—including asana, pranayama, meditation, and yoga philosophy—are exactly what you will use to do to do your daily work, which is your yoga practice. And this set of yogic tools plus a basic attitude of acceptance combined with active engagement is what yoga for healthy aging is all about.

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

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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.)

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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.

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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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Satya: The Truth About Lies and Healthy Aging

by Ram

Sun Through the Clouds by Brad Gibson

In the Sadhana Pada of the Yoga Sutras by Patanjali we are introduced to the yamas that serve as moral, ethical and societal guidelines for a harmonious living. The five positive guidelines help us to behave and relate to our surroundings and environment and to achieve oneness with it. Patanjali considered the yamas as universal vows and preached that they be practiced on all levels: by way of thoughts, actions, and words. Thus, the yamas serve as prized guides to lead a conscious, honest and ethical life. Satya, meaning truth, is one of the five yamas in the yoga sutras. Verse 2.36 defines satya as:

satya pratisthayam kriya phala ashrayatvam

Being well grounded/established (pratisthayam) in truthfulness (satya), the fruits (phala) of actions (kriya) naturally result (ashrayatvam) according to the will of the Yogi. —translation by Swami Jnaneshvara

Satya is also defined in Sanskrit as “sate hitam satyam,” which translates to “The path to truth is ultimate truth itself.” Thus, one who is always truthful in actions, speech, and thoughts, his or her will is naturally fulfilled since such behavior allows a natural flow of goodness or positive feelings. Truth is considered divine and should be spoken to maintain righteousness (dharma in Sanskrit). Truth connotes purity and is superior to silence. If we start living in truth, we may not have to tell lies at all at any point of time. Truth keeps us free from all kinds of emotional turmoil.

Telling the truth significantly improves a person’s mental and physical health, and has a positive impact on health and longevity, according to a “Science of Honesty” study presented at the American Psychological Association’s 120th Annual Convention. Anita Kelly and LiJuan Wang of Notre Dame recruited a group of 110 people from 18 to 71 years old, and told them that once a week for ten weeks they’d have to come in and, in a lie detector machine, report how many times in the previous week they had lied. Approximately half the participants were instructed to stop telling both major and minor lies for the duration of the 10-week study. The other half served as a control group that received no special instructions about lying. Both groups came to the laboratory weekly to complete health and relationship measures and to take a polygraph test assessing the number of major and white lies they had told during that week.

The results were astounding. Participants across both groups who lied less in a given week reported their physical health and mental health to be significantly better that week. Participants in the no-lie group reported improvements in their relationships, less trouble sleeping, less tension, fewer headaches, and fewer sore throats. Telling three fewer minor lies a week translated to four fewer mental health complaints, and three fewer physical complaints. According to the authors of the study when you are honest, you feel good about it and life gets better. Associated with this, there is less stress and fewer physical and mental problems.

Research on how lying affects health is scant, but lying is thought to trigger the release of stress hormones, increasing heart rate and blood pressure. Stress reduces the number of your body’s infection-fighting white blood cells, and over the years, could contribute to lower-back pain, tension headaches, a rapid heartbeat, menstrual problems, and even infertility. Moreover, research has linked telling lies to an increased risk of cancer, increased risk of obesity, anxiety, depression, addiction, gambling, poor work satisfaction, and poor relationships (see The Prevalence of Lying in America: Three Studies of Self-Reported Lies. According to these studies, lying and its negative effects are a two-sided problem: liars create physical and emotional problems for themselves and people with these underlying problems are more likely to lie. Lies not only imprison an individual, but the more we lie, the harder we have to work to protect those lies from being discovered. As a result, all the physical, mental and emotional energies are diverted into protecting those lies, and we live in constant fear that can lead to chronic stress, health problems and unhealthy aging

One method that has been suggested for cutting back on lies and telling the truth is to surround yourself with like-minded, honest folks who will encourage you to be a truthful person. There’s an adage “Truth hurts for a little while, but lies hurt forever.” So tell the truth and protect yourself from the insidious damage of chronic stress, as it will help you live healthier and even longer lives.

Satyameva Jayate
(Truth Alone Triumphs)

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Cultivating the Opposite: Yoga Philosophy for Healthy Eating, Healthy Aging

by Nina

“People in America are addicted to sugar, and to fat and to salt,” he says, and as a nation, it’s holding us back. “Food is intensely pleasurable, and people are afraid that if they change the way they eat, they’ll stop having pleasure.” —Jan. 17, 2013 interview on NPR with John Mackey, co-CEO of Whole Foods

This morning, as I was helping Baxter prepare for his workshop on Yoga and Healthy Eating at the upcoming Yoga Journal Conference, he told me he was struck by this quote from my interview with my friend Elizabeth D, who lost 50 pounds and learned how to eat a diet that suited her particular body:

“I also changed my perspective by viewing eating healthy and exercising as a way to do something positive for myself, not something to dread.”

Baxter went on to say that this was a form of “pratipaksha bhavanam,” which Patanjali recommends in the Yoga Sutras.

II.33 Upon being harassed by negative thoughts, one should cultivate counteracting thoughts. —trans. Edwin Bryant

The Sankrit words “pratipaksha bhavanam” from the original text of this sutra literally mean “cultivate the opposite” (or “cultivate counteracting thoughts” in Bryant’s translation). That’s what Elizabeth did when she said she changed her perspective about how she viewed healthy eating; she contemplated her original view and then consciously took another one. That reminded me of an interview I heard this morning with John Mackey, co-CEO of Whole Foods. He talked about, among other things (most of which I do not agree with, but let’s not go there right now), why Americans have trouble with unhealthy food addictions. He said that people “are afraid that if they change the way they eat, they'll stop having pleasure” and recommended they take the same approach that Elizabeth took, changing to a different perspective, in this case, that healthy food is as pleasurable as junk food. So that’s our thought for the day about yoga for healthy eating: use Patanjali's yoga philosophy to change your thinking about the way you eat.

Seattle Garden (A Detail) by Joan Webster

But, of course, Patanjali wasn’t talking about healthy eating in the Yoga Sutras. He was addressing  a much more all-encompassing subject, which is that negative thoughts can lead us away from the behavior specified in the yamas and the niyamas—including non-violence, non-stealing, non-greediness, and truthfulness—which is necessary to achieve the equanimity that is yoga. For example, thoughts about violence can lead to acts of violence. Here’s the next sutra:

II.34 Negative thoughts are violence, etc. They may be personally performed, performed on one’s behalf by another, or authorized by oneself; they may be triggered by greed, anger, or delusion; and they may be slight, moderate, or extreme in intensity. One should cultivate counteracting thoughts, namely, that the end results of negative thoughts are ongoing suffering and ignorance.  —trans. by Edwin Bryant

Again, Patanjali recommends “pratipaksha bhavanam” or “counteracting thoughts” in this sutra. As Edwin Bryant says, “For example if any aspiring yogi experiences feelings of dislike for a person, which is a type of himsa, violence, then, upon becoming aware of this feeling, the yogi can make the effort to think of the person in a nonviolent fashion, perhaps viewing him or her as simply an embodied being who is victimized by the gunas and karma, etc. and ultimately as a pure purusa soul.”

How does this tie into healthy aging? Spending less time in the grip of negative thoughts, especially anger, and thereby avoiding negative interactions, will obviously help reduce stress and stress-related diseases. And the ability to re-frame our perspective on a situation is a valuable method we can use to reduce the klesas, the five afflictions I discussed in my post The Pains Which Are To Come. Edwin Byrant likens negative thoughts to weeds in a garden:

“As in a garden, the more one makes an effort to uproot weeds, the more the bed will eventually become a receptacle for fragrant flowers, which will then grow and reseed of their own accord until there is hardly any room for the weeds to surface.”

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