Do Yoga, Do Good

Karma yoga, the practice of serving others, isn't just the right thing to do; it's also a path to self-realization.

By Alan Reder

To Ram Dass, the same change that Harrison describes in herself captures the difference between karma yoga and what might be called ordinary volunteering. He notes that most of us are dominated by our egos, which is the shallowest level of our being. That is, we base our identities and sense of worth on our physical bodies, personalities, jobs, reputations, and possessions, and see others through the same lens.

Ordinary volunteering is often performed, despite the volunteer's altruistic cover story, to fulfill the ego's needs: to alleviate guilt, seek praise or respect, prove our power to "save" people, and so on. Inherently, it centers on unequal relationships—pulling someone up from the depths or fixing them in some way. It also involves a negative judgment, because a helper's ego can only conclude, based on the evidence that egos understand, that the ego is superior to those who receive its help (they're dirty, I'm not; they're addicts, I have self-control). If those being helped sense that they're being judged, it only increases their pain.

Volunteering looks much different, Ram Dass says, when it's performed from a higher level: soul to soul. In fact, it looks like Stephanie Harrison's involvement with Dorothy Armstrong—one person sharing her wholeness with another, with no other agenda. When he does his own hospice work, Ram Dass says, "I wait until my soul takes over—my spiritual self, my witness to my incarnation. And then I walk in. I don't find an AIDS patient; I find a soul. I say something like, 'How's your incarnation?'"

When one soul serves another, there's no need to give advice or lift up or heal. But along with that comes a certain acceptance of the status quo. "I think we all want to fix, because it gives us a sense of control over something we have no control over," says Gail Straub, author of The Rhythm of Compassion: Caring for Self, Connecting with Society (Tuttle, 2000). "I think it's healthier and more sustainable to serve with the idea that I can't eliminate that suffering. It's a Hindu and Buddhist idea that there will always be immense suffering in the world around me. What I can do is offer my kindness, knowing that I'm not going to solve anything."

Serve Wisely

Although karma yoga is associated with selfless service, it can also be thought of as "should-less" service. In the Gita, Krishna describes the karma yogi as one who "feels pure contentment and finds perfect peace in the Self—for him, there is no need to act." This, with classic yoga logic, creates the perfect foundation for acting: "Surrendering all attachments, accomplish life's highest good."

But that's the ideal. Along the way, most of us will butt up against what Straub calls "the shadow side of service." This takes several forms besides the above-mentioned need to "fix" people or situations. For instance, we may become service workaholics, neglecting our families or our own needs. The suffering we see may make us so cynical about the world's condition that our service grows literally dispirited. Conversely, we may approach volunteering so arrogantly that we think we can save the world. "The shadow is based on an illusion: that we're either better than the people we're serving or not good enough," Straub says. "Either way, our shadow is bound to make us feel impotent, and that will dry up our compassion."

While the shadow can tear the heart out of ordinary volunteering, it plays a far different role in karma yoga. It's engineered, brilliantly, into the process. "The same stuff that comes up in meditation—monkey mind—comes up in karma yoga," Meredith Gould says. "'I can't believe I'm doing this.' 'I hate this job.' 'I'm looking at the clock—that means I'm not a good person.' That's all grist for the mill." Of course, that also means that because we aren't perfect, we're going to screw up sometimes and do harm instead of good. But again, in karma yoga, that's by design. "The question is, when we mess things up, what do we do with that? Because there's always growth in screwing up. How else does anyone grow?" Gould adds, laughing.

Inevitable as the shadow is, though, we can still make things easier on ourselves, and be better volunteers, by using common sense—for instance, tailoring our commitments to the contours of our lives. Straub notes that our capacity to serve changes at different stages of our lives. Someone with a demanding job or raising small kids can't spare as much time as a retiree or a college student on break, and the wise volunteer will honor that.

Most places overflow with opportunities to make a difference, especially if, like a good karma yogi, you let go of the need to save humanity. For ideas, just flip through the volunteering pages in your local newspaper or type volunteering into yourWeb browser. Scale doesn't matter, Gould says; whether you work for world peace or find homes for abandoned cats, "I don't think one gets more angel points than the other." Nor does karma yoga have to be done through a formal commitment, she notes. It can even be an extension of your normal job—as with a dedicated science teacher who creates exciting projects for her students in her garage at night.

Keep in mind that lovingkindness—acting with heartfelt concern toward others—is part of karma yoga too. When your service undermines other parts of your life, you're bound to feel resentment and anger, and to spill some of it on those around you. "The spiritual aspect of service is doing what your heart calls you toward," Straub says. "The pragmatic aspect is what you have time for without jeopardizing your family, your work, and your own inner balance. If one afternoon a month is all you can manage, that's just fine."

Following her guru's lead, Mirabai Bush, coauthor (with Ram Dass) of Compassion in Action (Bell Tower, 1992), puts it even more simply. She offers this boiled-down guideline for would-be karma yogis: Be brave, start small, use what you've got, do something you enjoy, and don't overcommit.

Serve Yourself

While it's true that karma yoga is a mysterious process that you can't direct, that doesn't mean you can't help it along. The Gita advises us to bring balance and equanimity to every situation. Apply that to volunteering and you'll always bring your best self to the job. You'll also make your service more personally sustainable, Bush says. To her, this means combining karma yoga with contemplative practices such as asana and meditation. When you do this, she says, "you begin to see that not acting is a very important complement to acting, and that being still shows us the right way to act when the time is right to act."

Both Bush and Straub work with social activists who've never developed their spiritual sides, leaving them vulnerable to what Straub calls "compassion fatigue." One of the darkest parts of service's shadow, the term refers to those who work so hard at caring that they empty their tank and the caring stops. Straub is convinced that daily spiritual practice is crucial to anyone who volunteers, not just karma yogis. "If there's no inner life," Straub says, "there's a despair that says, 'Nothing ever makes a difference.' I think the spiritual life helps us hold the paradox of hope and despair, joy and sorrow, making a difference and feeling there's not enough time—all those contradictory feelings that are part of deep service. It's really hard to grapple with them with just the intellect."

But while spirituality helps prevent compassion fatigue, it's no panacea. "I feel I have a pretty good balance most of the time," Straub says, "but I definitely have my periods of feeling fried. It's almost inevitable for a really engaged human being. Balance is a messy business. The key is to listen to the rhythm inside us, which of course spirituality helps us do. I might need to be enormously engaged at one point in life, and I might need to go inside and just take care of myself in another cycle, and there might be cycles where I can balance both."

Fortunately, in karma yoga, the volunteering furthers the inner work, as well as vice versa. Stephanie Harrison discovered years ago, when she first began hospice volunteering, that service was the key to her satisfaction and growth. "Dealing with death and people in a ravaged state scares me sometimes," she says thoughtfully. "But it hasn't stopped me. Something inside me says, 'This is part of life and who we are.' I believe that in everything we rub up against in this life, there's a teaching and a possibility. A lot of times it's uncomfortable, but that's what being human is to me. I don't know if I'd want to be around if I couldn't be in this world in this way."

Contributing Editor Alan Reder lives with his family in the Rogue Valley of southern Oregon.

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