Friday Q&A: What Yoga for Healthy Aging Is, And What it is Not

Branches at Sunset by Melina Meza

Q: Thinking about it now, I decided that the “active engagement” part of our yoga for healthy aging attitude really is tapas, which means practicing for physical, emotional, and spiritual health with dedication and persistence. What do you think, Baxter?

A: Yesterday in her post Another Word for Stubborn? Tapas, Maybe?, while recounting a recent conversation we had, Nina waxed on eloquently and engagingly about some of the essential qualities of Yoga for Healthy Aging. And at one point while ruminating about “active engagement,” she posed the above question to me.

It turns out that I think a lot about what Yoga for Healthy Aging (YFHA) is, and also what it is not. As for “active engagement” and tapas, I couldn’t agree more with Nina’s assertion. But I’d like to back up and look at the bigger picture again and maybe use some slightly different language to describe my perspective.

I have to start by mentioning a fellow yoga teacher who I study with on occasion who has this interesting way of getting us to do something in class by telling us what not to do in a few different ways, then finally telling us what to do. In this same spirit, I’d like to say what YFHA is not, first, at least in my mind: YFHA is not “senior’s yoga.” It is not chair yoga. It is not Boomer yoga or AARP yoga. It is not yoga therapy. It is not prop yoga, Iyengar yoga, or yoga in the tradition of Krishnamacharya. It is not gentle or restorative yoga, yin or yang yoga. But includes all of these things, and more. If it were a Venn diagram, it would be a large, inclusive circle, inside of which all these other things would be smaller circles!

So, what is it, then? Well, it does go back to what Nina mentioned yesterday: it is really the cultivation of an attitude, one that serves your highest goals as they relate to the unfolding of your unique life, which helps to enhance and preserve your overall health—mental, emotional, physical and even spiritual. I see this attitude included the essential qualities of curiosity, mindfulness, and willfulness. Curiosity leads the followers of YFHA to look for the reality and the truth of being human, growing, aging, and changing. Out of the discoveries that curiosity provides, we can then, via mindfulness, begin to plot a course of clear action or, just as possibly, a course of graceful acceptance of those things we cannot change. Willfulness, as expressed in tapas or fiery determination, equally allows us to set goals that can lead us to healing is some instances, assist in maintaining our present level of health in others, and even guide our course to new growth and higher levels of achievement. It is the healthy, honest balance of ambition and compassion. So, as Nina so rightly suggested, YFHA’s essential attitude and guiding principles can help you find the yoga practice that best serves you each day.

—Baxter 

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Another Word for Stubborn? Tapas, Maybe?

by Nina

Leaf in a Grid by Melina Meza

Baxter and I had an interesting discussion yesterday about what “yoga for healthy aging” means. He said that he felt that essentially it was an attitude, you know, the combination of acceptance and active engagement we’ve been talking about since the early days of the blog (see What We Need to Practice  and Acceptance, Active Engagement, and the Bhagavad Gita). Then our conversation—as so often happens—wandered off track and we started talking about various older yoga teachers we know, how some of them were still very physically capable while others had lost a lot of abilities due to injuries and other physical problems. 

In reference to one particular teacher we knew, Baxter said he thought her injuries and physical problems were due to over-practicing asana over the years. 

I shook my head and said, “I think that some people are just more physically robust than others.” And then I mentioned another older teacher who was a very dedicated practitioner of asana who still seemed to be very good physical condition. 

“That’s also true,” Baxter said.

“Like me,” I sighed. “I not very physically robust.” 

“Yes, you are, Nina!” he said. “You’re very robust! Look at you, you recovered completely from two different bouts of frozen shoulder.”

I laughed. “I’m not robust. I’m just very stubborn. I remember once when someone was commenting on how I was practicing during class even while I had a frozen shoulder, Donald said, “Nina never gives up!”

Baxter laughed, too. “Maybe you should write about that—being stubborn.” 

“Good idea! I always need more topics....” 

“But the thing about you,” Baxter went on, “is that even while you’re being stubborn, you also know when to stop practicing poses that aren’t working for you.”

“Yes,” I said. “You need to practice only what is serving you.”

So this morning I’m sitting down to write the blog post on “stubbornness” that Baxter requested, and I’m thinking that “stubbornness” doesn’t really sound very yogic, if you know what I mean. But, really isn’t the term “stubborn” was just my humorous way of describing tapas, the niyama that Ram defined in his post The Second Branch of Yoga: Niyamas as “a burning desire or a disciplinary approach to achieve one’s aims and aspirations.” Yes, a “disciplinary approach” is a much nicer way of saying that when I was recovering from my frozen shoulders than I practiced stretching them every single day, even though it was quite painful, because, yes, I was stubbornly committed to trying to recover as much as could (see Living Proof). And I've actually already written about tapas as an important aspect of healthy aging in my post Tapas: Working with Dedication, where I used my mother’s determination to recover from a broken hip as an example of tapas and healthy aging. (Thank you, Mom, for setting me such a good example!)

Thinking about it now, I decided that the “active engagement” part of our yoga for healthy aging attitude really is tapas, which means practicing for physical, emotional, and spiritual health with dedication and persistence. What do you think, Baxter?

I’m also thinking that when Baxter said that I was good at practicing only what served me and giving up what didn’t, he was referring to the other side of the coin, acceptance. I used to believe—and even teach—that acceptance was primarily about santosha, or, as Desikachar put it, “the ability to be comfortable with what we have and what we do not have.” But this morning I’m wondering whether another big part of acceptance isn’t satya, or truthfulness (see Satya: The Truth About Lies and Healthy Aging). Perhaps I’m focused on truthfulness because I’m still mulling over what I wrote about Tama and how she faced her death with honesty (see The Death of a Friend). But it seems to me that to practice the yoga that serves you, you need to be able to look honestly at the aging process and how it is affecting you. Rather than practicing for the body you wish you had—or used to have—when you step on your mat, you need to meet yourself as you are at this moment, on this day. And adjust accordingly. Hmmm, I think I found a topic for my next blog post!

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Tapas: Working with Dedication

by Nina

Cloud and Sunset by Brad Gibson

When my mother broke her hip in her mid-seventies, she surprised me with her ferocious dedication to working toward a full recovery. She did her physical therapy exercises every day, soon worked her way up toward walking around the block with a walker, and eventually over time regained full use of her new hip. From then on she was able to walk easily and with no aids almost until the end of her life. I was remembering this the other day because I was thinking about how when we get older it can sometimes take a lot of work to stay physically independent. And some people find it easier just to give up.

Another family member recently told me that even though she was not yet 60, she could no longer get up and down from the floor, so she had just stopped trying to do it. Concerned, I asked if she was having knee problems or.... She said it was just that her legs were no longer strong enough to make the movements. Have you tried using a chair for support? I asked. She replied that this seemed too awkward, and shrugged it off, adding that she preferred just to give it up. A bit alarmed at the thought of a woman her age not being able to get up off the floor—what if she fell when no one else was around?—I said that I thought she should reconsider, that maybe this skill was too important to let go of so easily. With practice, this skill is probably something she could regain. You're probably right, she agreed, but I could tell she wasn't fully convinced or perhaps was just unwilling.

While someone like Shari might be able to come up with a yoga routine for my relative to do that would help her build the strength and agility to relearn getting up and down from the floor—and maybe I'll be asking Shari to come up with one—the kind of yoga I had in mind for this woman was the practice of tapas. I imagined her just starting to practice every day or even several times a day getting up and down from the floor with some kind of support until eventually she would need less and less support. In other words, like my mother learning to walk on her own again, she could through grit and determination do the hard work that something like this requires. Babies do this naturally and instinctively of course, but somehow relearning these skills can feel like too much work to some older adults.

In his post on the niyamas (see The Second Branch of Yoga: The Niyamas (Your "To Do" List), Ram defined tapas as "a burning desire or a disciplinary approach to achieve one’s aims and aspirations." Practicing tapas is how we reap the rewards of yoga, whether through a regular meditation practice or doing asana five or six days a week. I sometimes accompanied my mother back when she was walking through her neighborhood with that walker—clearly struggling both with the physical difficulty of it as well as the emotional toll—and even at the time I was struck with admiration at her commitment to the task at hand. She couldn't know for sure that she was going to succeed at learning to walk again but she was going to give it her damnedest.

I've always thought of tapas as the yang to santosha's (contentment) yin (again, see Ram's post on the niyamas). Yes, we need to cultivate contentment with what we have and with what we don't have but we also have our work to do. That's what Krishna explains to Arjuna in the Bhagavad Gita when Arjuna asks why, if we shouldn't be attached to the outcomes of our actions, we should even try to do anything. 

Not by not acting in this world
does one become free from action,
nor does one approach perfection
by renunciation only.
Not even for a moment does
someone exist without acting.
Even against one’s will, one acts
by the nature-born qualities.

We need to work to support ourselves and our families, we need to work for the good of our communities, we need to work on our spiritual development, and we need to do the work required to keep our bodies as strong and healthy as possible to enable us to do the rest of our work. After all, that is why Hatha yoga was initially developed. Ancient yogis knew a strong and pain-free body was helpful for spiritual growth, as being distracted by illness or pain might interfere with spiritual practices (of course, this does not mean that people with illnesses or pain cannot practice yoga). So doing what we can to maintain our health is an essential part of our work.

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

I don't know if my message got through to my relative but I really hope it did. She's a wonderful, good-hearted person and I would love to see her stay strong and independent for as long as possible.

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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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Meditation and Brain Strength

by Nina

Tide Between Rocks by Brad Gibson

Recently I read an article on Science Daily called “Evidence Builds That Meditation Strengthens the Brain.” Naturally I was hoping that Brad would comment on the article (see here) and the original research (see here). But until then—oh, I live in hope!—I thought I’d share the links with you and let you know some of my own thoughts about it.

According to the article on Science Daily, Eileen Luders, an assistant professor at the UCLA Laboratory of Neuro Imaging, and her colleagues, have found that long-term meditators have larger amounts of gyrification (“folding” of the cortex, which may allow the brain to process information faster) than people who do not meditate. They also found a direct correlation between the amount of gyrification and the number of meditation years, possibly providing further proof of the brain's neuroplasticity (its ability to adapt to environmental changes).

Particularly interesting was the positive correlation between the number of meditation years and the amount of insular gyrification. Luders said:

The insula has been suggested to function as a hub for autonomic, affective and cognitive integration. Meditators are known to be masters in introspection and awareness as well as emotional control and self-regulation, so the findings make sense that the longer someone has meditated, the higher the degree of folding in the insula.

The intriguing idea that your thoughts can affect the physiology of your brain is not a new one, however. Reading this article immediately made me think of the way Stephen Cope described samskaras in his book Yoga and the Quest for the True Self.

Yogis discovered that consciousness is dominated by highly conditioned patterns of reactivity—patterns that are deeply grooved, and very difficult to change once established.

Every action based on craving or aversion leaves a subliminal impression on the mind. These impressions are called samskaras, or literally, “subliminal activators.” Yogis sometimes think of these subliminal activators as being pressed into the “hot wax of the mind.”

Samskaras are like little tracks, little vectors, little ruts in the muddy road. The next time the car travels that road, these muddy ruts will have hardened into permanent fixtures, and the car wheels will want to slide into them. Indeed it’s easier to steer right into them than to try to avoid them.

Cope believes that with tapas, which he defines as “the energy of restraint,” we can start to avoid some of our harmful patterns of reactivity or samskaras.

I have said that samskaras are like ruts in a road, and that as the ruts deepen through repetition, it becomes inevitable that the car will slide into them unawares. Any intentional effort to restrain the car from slipping into the rut is called tapas.

Tapas requires a particular kind of attention—precisely the kind required when driving on a rutted road. We need to be awake. We need to be concentrated in order to avoid the edges of the ruts. And sometimes we need to pull the car wheels—with considerable effort—out of the ridges in the road.

And tapas, which is also a “burning effort,” is exactly what we need to establish and maintain a regular meditation and yoga practice, the very practice that may help us strengthen our brains as well as our bodies. To be continued....

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