Yoga and The Pursuit of Happiness

by Nina

“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their creator with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness.” — Declaration of Independence, United States of America

I don’t know about you, but I’ve always found it was a bit surprising that one of the three “unalienable rights” the U.S. Declaration of Independence recognizes is “the pursuit of happiness.” In contrast, the French Declaration of the Rights of Man and of the Citizen defines the natural rights of man as: liberty, property, security and resistance to oppression. And it’s quite interesting to contemplate what our founders meant when they used the word “happiness” in this context. From what I can tell, hundreds of years later, there is still quite a bit of debate about it.

On the other hand, the Yoga Sutras make it pretty clear what “happiness” means to a yoga practitioner.

2.42 Perfect happiness is attained through contentment. —translation by Barbara Stoler Miller

And if you’re wondering what “contentment” means, in his translation of the Yoga Sutras, TKV Desikachar provides an explanation that I really love: “Contentment or the ability to be comfortable with what we have and what we do not have.”

I’m thinking about happiness this morning because I woke up with a troubled mind. There’s a problem I can’t solve right now, and maybe will never be able to solve. But I decided that I didn’t want to dwell in that troubled state, and consciously decided to let go of my negative thoughts for the time being. I wasn't particularly trying to be happy, just not weighted down by frustration and anger—in other words, more “content.” Then as I started to work at my computer, I stumbled on to some online instructions for how to fold fitted bottom sheets. Hey, I always wanted to know how to do that! So I ran downstairs and grabbed one of my mashed-up bottom sheets and refolded it. The results weren’t as perfect as shown in the instructions (which were for sheets that just had elasticized corners—mine are elasticized all around), but the technique was a great improvement over the one I’d previously been using (well, calling that a technique is a bit of a stretch). And as I stood there admiring the rather attractive rectangle I had created, I was shot through with a tiny burst of happiness.

It struck me then that by quieting my negative thoughts and achieving a more contented state, I had given happiness the space to arise. And I was reminded of Edwin Bryant’s translation of sutra 2.42 and his commentary on it:

2.42 From contentment, the highest happiness is attained.

“This sattvic happiness does not depend on external objects, which are vulnerable and fleeting, but is inherent in the mind when it is tranquil and content.”

So maybe yoga is the pursuit of happiness. For if happiness is “inherent in the mind when it is tranquil and content” then the practice of yoga, whose aim is equanimity or contentment, will lead you toward 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.  

—translation by BKS Iyengar

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.”

The Pains Which Are To Come....

by Nina

II.16. heyaim dukham anagatam

The pains which are yet to come can be and are to be avoided.
—Yoga Sutras, translation by B.K.S. Iyengar

Last night a friend was telling me what she loved about our blog was that it was positive and optimistic. We write about good things, she said, and have positive solutions. Well, we do believe that yoga has many answers for helping us age gracefully, and we regularly recommend various poses and practices for preventing and/or reducing many of the “pains” that accompany aging. But, I have to say, we are also realists, both about the “aging” and “yoga” parts of our mission. In the last five years, Brad and I have seen all four of parents die. All were in their eighties or nineties, and they died of diseases typical of the elderly (cancer, Alzheimer’s, stroke). Without going into details, I’ll say none of these deaths were particularly pretty, and certainly no amount of yoga poses or practices could have helped prevent the decline and pain that came at the end. In fact, with two of the deaths, from cancer and from kidney failure, we’re grateful for modern medicine’s painkillers.

As I’m sure many of you must know, experiencing the death of your own parents is sure to make you contemplate your own. We wonder for ourselves, if it is possible, how can we avoid the pains which are to come? For me, this is where yoga philosophy comes in. (Studying the scriptures is svadhyaya, one of niyamas that comprise the second branch of yoga, so this is as much a part of yoga as anything else we do and is obviously available to anyone, regardless of age or physical condition.)

Oak Tree in Late Summer Light by Brad Gibson

Although I tend to turn to the Bhagavad Gita for wisdom about cultivating equanimity, I also find the Yoga Sutras an invaluable resource. To my mind, the Yoga Sutras is a brilliant work of psychology. Patanjali deconstructs how the mind works, identifying the roadblocks to cultivating equanimity, and then goes on to recommend solutions. I find this sutra particularly relevant for those of us concerned about aging:

11.3. The five afflictions (klesas) which disturb the equilibrium of consciousness are: ignorance or lack of wisdom, ego, pride of the ego or the sense of ‘I,’ attachment to pleasure, aversion to pain, fear of death and clinging to life. —Yoga Sutras, translation by Edwin Bryant

Aversion to pain, fear of death, and clinging to life, all of which seem to come along with aging, do indeed disturb our sense of equanimity. But the very fact that these feelings are identified as “afflictions” suggests to me that while there is always difficulty, including pain and death, we don’t necessarily have to experience it as suffering. It’s the aversion to pain that causes suffering, not the pain. And it’s the fear of death and clinging to life that causes suffering, not death—or dying—itself.

I actually find this explanation alone to be very helpful. For rather than just feeling that suffering is inevitable, knowing there is a difference between a difficult situation and my reaction to it helps me from getting so caught up in it (well, it’s a work in progress). So that’s a little “wisdom” to counteract the “ignorance” that is another one of the klesas. You can find a lot more wisdom in the Yoga Sutras, and I recommend reading this if you haven’t already. But what does Patanjali recommend for overcoming the klesas? After introducing the klesas and describing each one in detail, Patanjali simply says the following:

II.11. The states of mind produced by these klesas are eliminated by meditation. —Yoga Sutras, translation by Edwin Bryant

My friends will all tell you that I take very good care of myself. I practice yoga asana regularly, in way that supports my particular body and needs, I include stress management practices for my emotional well-being as well as my physical health, and I eat a healthy diet. But I believe that, in the end, cultivating equanimity through wisdom and practice will be the most important aspect of my healthy aging.

Yoga Philosophy of the Day

by Nina

Reflections of Autumn Leaves by Brad Gibson

When a man has mastered himself,

he is perfectly at ease in cold,

in heat, in pleasure or pain,

in honor or in disgrace.

The mature man, fulfilled in wisdom,

resolute, looks with equal

detachment at a lump of dirt,

a rock, or a piece of pure gold.

He looks impartially on all:

those who love him or hate him,

his kinsmen, his enemies, his friends,

the good, and also the wicked. — trans. by Stephen Mitchell

I woke up this morning thinking about this passage from The Bhagavad Gita. Later this week, I’ll be going on a trip to Europe, including a short trip to Cologne, Germany (Brad was invited to give a talk at the prestigious Max Planck Institute for Biology of Ageing). To be honest, as a Jew with family members who were murdered in the Holocaust, I never wanted to visit Germany. And I’m nervous now about going. Of course, I’m not worried about being unsafe there. I’m mainly concerned about my emotional reactions to things like the sound of language, with which I have negative associations, and the sight of older people who might once have been Nazis. But while I could have decided to stay in Belgium while Brad went to Germany, I’ve decided to take it on. And I’m thinking about this passage from The Bhagavad Gita for inspiration.

So how does The Bhagavad Gita recommend attaining this level of equanimity? Simply by practicing “yoga” in the earliest sense of the word and that is by meditating:

Sitting down, having chosen

a spot that is neither too high

nor too low, that is clean and covered

with a grass mat, a deerskin, and a cloth.

he should concentrate, with his whole

mind, on a single object;

if he practices in this way,

his mind will soon become pure. —trans. Stephen Mitchell

Naturally maintaining equanimity in every difficult situation is very challenging. And although I know a lot of people who meditate on a regular basis, I still haven’t met anyone who is “perfectly at ease” or has attained the state of equanimity that The Bhagavad Gita says is yoga. But I still find great comfort in thought that this is a goal I can strive for. And even just increasing the amount of equanimity in my life seems a very worthwhile task.