by Sandy 

The Happy Family by Pablo Picasso

As I discussed in my post Yoga and Positive Psychology, Part 1, for me, yoga has been a happiness practice. Even on days when I have to drag myself to my mat, I always leave it feeling better, both physically and mentally. The discovery that, no matter how my day is going, I have some control over both my responses to whatever comes along and my mood overall has been very empowering for me. It’s also clear to me that the greater ease of living in my body that has come from having a steady, longtime practice goes far beyond physical health; it elevates my mood and enhances the quality of my life on a daily basis. This is a gift my yoga practice has given me, and at the same time, my practice feels like a gift I give myself each time I land on my mat. 

So, as I continue to explore the connections between yoga and positive psychology, it’s worth delving into what it means to be happy. Though happiness is a very subjective state and not an easy thing to define, one of the goals of positive psychology is to do just that: define and quantify what constitutes happiness. So I’d like to take a moment to talk about the positive psychology view. 

There was a thoughtful comment on my previous post from a psychologist who touched on the dangers presented by some of the more superficial takes on positive psychology, namely that there can be a kind of “pushing of the positive.” I agree that focusing intensely on happiness may create a sense of pressure to always be happy or only look at the positive side of things, which is hardly realistic for human being. There can also be shallow and/or selfish aspects of emphasizing personal happiness, especially when that comes at the expense of others. (These definitely are potential pitfalls of the happiness movement, especially—and this is yet another commonality between positive psychology and modern yoga—some of the more superficial approaches that have arisen with the attempts to commercialize it.) 

Positive psychology addresses these concerns head on by distinguishing between hedonic and eudaemonic happiness. Both terms originate from Ancient Greek philosophy, a major influence on how positive psychology views what it means to live well. Hedonic happiness is defined as existing in the pleasant state of being in a good mood and enjoying life (the well-known term hedonist generally refers to someone whose life revolves around their own pleasures). Eudaemonic happiness, in contrast, describes a deeper experience of happiness, one that is derived from living a life centered on fulfillment, meaning, purpose, and striving to become one’s best self and to contribute to the well-being of others. As someone who finds a great deal of enjoyment in ordinary pleasures of daily life—a good book and a good meal and I’m pretty happy—I can attest to the fact that hedonic happiness, while pleasant, is not necessarily fulfilling in the long run. The focus of positive psychology is on cultivating eudaemonia, the more complex and profound view of happiness. 

In addition to my study of positive psychology, my yoga practice has also influenced my ideas about what happiness is, which have changed and evolved over the years. Eastern and Western concepts of happiness differ quite a bit. Eastern teachings tend to emphasize calmer states, such as contentment and equanimity. Western culture on the other hand more often encourages us to strive for higher highs, states of bliss and joy, more exuberant emotions that yoga views as unsustainable and fleeting, and thus a likely cause of future suffering. This is a contrast between what psychologists would call lower and higher affect positive emotions. And it is true that those high affect positive emotions are often based on external conditions, while the more serene states of contentment and equanimity can be more internally based and somewhat more within our own control. 

This distinction became more important when, a few years ago, I had a serious health scare, one that brought me face to face with my own mortality and the uncertainty of life. While I am a naturally high-spirited, even ebullient, person and my practice has often been a joyous experience for me, during that time it became more of a comforting refuge and source of spiritual nourishment. This has again been true during the global health crisis and quarantine. While I’ve continued to practice through this time, I’ve gravitated toward a gentle, soothing approach incorporating more pranayama and meditation rather than an invigorating practice focused on challenging asanas. So, I’ve experienced for myself, within the context of my yoga practice, the difference between discovering a state of bliss and a sense of cultivating acceptance and equanimity. I think this will also serve me well as I continue to adapt my practice to the natural changes that come with aging. 

I have also found the yamas and niyamas in Patanjali’s Yoga Sutras especially useful guides for cultivating equanimity. One (slightly embarrassing) example of this is in the moment where I am tempted to order a new dress online (or anything else I might want but definitely don’t need). Well, the truth is I might very well succumb, but equally I might recall the yama aparigraha, which encourages non-hoarding and non-greed, or that niyama santosha, contentment, and make a different choice. I also might remind myself that there is more contentment to be found on my yoga mat or more fulfillment to be found in making a donation or helping someone else than in buying something I don’t need. In fact, I have found that practicing reduces cravings in general; I consistently find myself in a state of greater calm, contentment and acceptance upon the completion of a practice session. While which way I go depends on the day, yoga has given me awareness of a fuller range of choices, and, at least sometimes, the space to choose consciously rather than reflexively. 

Although it may be a bit trite, I believe in the adage that we are spiritual beings having a human experience. I have always gravitated more toward the Tantric Yoga approach than classical yoga philosophy or Buddhism, for that matter, which is popular with many modern yoga practitioners. Tantra Yoga, which is about realizing our divinity and our connection to all living things, has always resonated strongly for me. I think of it as embracing the sacredness of absolutely everything, including the entire physical world and our own physical embodiment. While the ultimate goal of classical yoga is to move beyond the individual self altogether, I have no wish to dismiss the value of this life. Like most Westerners, practicing as a “householder” for the tremendous health benefits—both physical and mental—is sufficient for me. In fact, I have some concerns around the suggestion that meaning or perfection are to be found elsewhere, in some other realm beyond our physical existence, a promise that has been a pitfall of many philosophies and religion, a rationale for terrible conditions and treatment of others in this one. And although cultivating equanimity helps me on a personal level, I don’t believe we should extend that to accepting injustice and suffering in the world with a philosophical shrug. 

Whether we’re alone on a rock hurtling through a vast, empty universe or our presence here on earth is part of a much larger schema that is invisible to our human eyes, our very existence, individually and collectively, is a miraculous gift. Personally, I can’t see the point in being here if not to make the most of that experience, to be fully human in and of the world. This entails working to realize our full potential, to be our best selves, to care for each other and work for a better world—one that decreases the suffering of our fellow humans. So, the Karma Yoga path, which is about serving others and working to create a better world, makes more sense to me than striving for detachment from earthly concerns. Positive psychology research has found that giving to others, whether that’s volunteer work or random acts of kindness, benefits the giver as much or more than the recipient, and that the improved emotional well-being this type of giving can give us even has a positive effect on our physical health, protecting us from the adverse physiological effects of stress and boosting our immune systems. This discovery of interconnected well-being feels very much in keeping with the spirit yoga to me. 

While the ultimate goal of yoga is enlightenment, it is also intended to decrease suffering, and to support both physical and spiritual well-being as a foundation for realizing this higher goal. We have more to contribute when we ourselves are flourishing, and the tools of both yoga and positive psychology can help with this. Few will achieve enlightenment, but an earthly experience of improved well-being and authentic happiness may be available to many.

For information about Sandy’s classes, writing, and positive psychology journey see www.sandyblaine.com.

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