NO MORE KSEMA

So far, we’ve begun each article in the series by reviewing and summarizing what we’ve already learned (ksema). From this point, however, reviewing all we’ve covered each time would take up too much the space allotted for the current topic. Inasmuch as each new article builds on what was previously learned, it might be beneficial to leaf through those back issues lying around the house or go to www.yogitimes.com and download the previous installments. If you are new to the series. Welcome. Read on.

OKAY, A LITTLE KSEMA

In our exploration of Patanjali’s Yoga Sutras, we’ve learned that the human mind is merely a tool, an instrument, of something much deeper. This deeper something is called purusa or cit. It is the limitless seer, unchanging and formless. This inner observer is the source of our greatest intelligence, deepest joy and core values, our spirit. The cit represents the potential to perceive clearly, understand deeply, and act with confidence and integrity. Sutra II:20 explains a simple truth about purusa: that the changeless cit, for all its light, can only interact with the world through the mind.

WHAT ABOUT THE MIND

The mind, according to the Sutras, belongs to the material world, and is therefore subject to constant instability and change. All matter, according to samkhya, Yoga’s parent philosophy, has three qualities or rates of change (gunas). First is rajas, the turbulent, fiery, active guna. Mentally, this is distraction, anger, agitation, and stress. Second is tamas, the slow, heavy, resistant quality which we experience as dullness, doubt, lethargy, and depression. Finally there is satva, matter’s balanced,appropriate, luminous quality, which we know as being ‘in the zone’, energized yet relaxed, ready for anything. Because satva guna is the most stable and sustaining, it most resembles cit. This quality of mind is, therefore, the closest matter comes to spirit. Thus, the primary goal of Yoga and foundation text, the Yoga Sutras, is cultivating a more focused, satvic mind. Certainly, the Sutras promise a plethora of extaordinary gifts, powers, and freedoms to be experienced on Yoga’s endless journey; but just as playing a scorching saxophone solo requires a functioning, well-tuned instrument, Yoga’s many benefits are impossible to attain without a stable mind. Fundamental in this quest for a satvic mind, the Sutras presents a model called the astanga, (pronounced ashtanga) or eight limbs of yoga.

ITS ALL EXPERIENTIAL

First, a clarification. Sutra (1:1) Atha yoga anu asasanam’ states emphatically that Yoga is thoroughly experiential. This means that all Yogic teachings are based on data collected from self-experimentation, then handed down from teacher to student for thousands of years. Therefore, the principles presented in the the eight limbs are based not on ideological, religious, moralistic, or ethical codes but on time-tested, experientially proven methods for achieving ‘citta vritti nirodha’, a stable, focused mind. Like modern science, Yoga doesn’t judge as good or bad. It simply states that all actions have consequences, and certain attitudes and behaviors are more likely than others to yield the desired results.

THE EIGHT LIMBS

Due to the condensed nature of a sutra and richness of the Sanskrit language, the eight limbs are expressed as both the specific areas in which we need to change, and the tools needed for the task. The areas of the eight limbs are, in Sanskrit: yamas, niyamas, asana pranayama, pratyahara, dharana dhyana and samadhi. In contemporary terms, they are: relationship, lifestyle, body, breath, senses, and mind (the last three are about the mind).

CAN’T I JUST BE ALONE?

The first limb is the yamas, relationship, and the first of the five relationship guidelines is ahimsa or kindness, not harming. Violence and cruelty are, quite simply, not conducive to mental stability. Although there may be times when violence is appropriate, (we’ll discuss the exceptions later) the Sutra’s first suggestion for a healthy mind is to be kind to life in all its forms. The second yama, satya, often defined as not lying, or honesty, is not merely telling the truth, but rather, communicating appropriately. As distinct from rtam, ‘the truth as it is’, satyam is ‘the truth that can be told’. Thus, as the vedas suggest, “tell the truth that is pleasant, don’t tell the truth that is unpleasant, and don’t lie just because its pleasant.’ Together, these two yamas, kindness and honesty, are the basis of satvic relationship. While some find it easier to lie to spare another’s feelings, and others use pointed honesty as a weapon, Yoga’s most challenging balancing position is often the one between honesty and kindness. The third yama is ‘not stealing’, asteya. Another variation of honesty and kindness in thought, word, and deed. Subtle examples of asteya are not being late (stealing another’s time) and not burdening family, friends and strangers with a list of hardships and complaints (stealing another’s attention). Though we all need a shoulder to cry on, we could practice asteya by first asking permission to vent for an alloted time, (maybe offering to take turns) or just paying your Yoga teacher or therapist to listen. The next yama, bramacharya, addresses appropriate sexual behavior This guideline has many interpretations, the most orthodox being celibacy. A more sophisticated, benign understanding is that sexual behavior should be in integrity with our svadharma, our position in life. Therefore, if you’re married, have sex with your partner. If you’re a teacher, don’t let sex corrupt the student/teacher relationship, and if you don’t yet know your svadharma (the roles and relationships which provide our deepest satisfactions) engaging in sport sex can become a pale, distracting, addictive substitute. Again, no moral judgements. No shame. Bramacharya, correctly interpreted and applied to the individual is simply the proven guideline for sex to support a stable, satvic mind. The last yama, aparigraha, translates as not exploiting. For example, a teacher should only accept the appropriate fee for services rendered. No gifts. No perks. The perfect counterpose for greed and entitlement, practicing aparigraha ultimately leads to the greatest gift and the perfect perk...gratitude for what we’ve been given.

BUT I LIKE MY COUCH

The Sutras second limb is lifestyle, niyamas, our behavior toward ourselves. The first guideline is souca or cleanliness, including everything from a neat house to a clean body to a pure mind. The more sensitive we become to the outer and inner environment, the more sauca is both a requirement for and a reflection of a stable mind. This niyama, however, is balanced by the next one. Samtosa is contentment, or the concept of ‘enoughness’, a recurring theme in Yoga. Knowing that our actions are ‘good enough’ is the antidote to perfectionism. Feeling that we ‘have enough’ keeps us from the pointless accumulation of the inessential. According to Sutra 2:42, One who cultivates samtosa experiences the greatest joy in this lifetime, a happiness which the upanishads says is ‘16 times better than being in heaven’. The next niyama, tapas refers to the refinement of personal habits, especially diet and exercise. Tapas is taking contrary action, making the effort to choose more satvic foods and practices instead of the usual, the familiar. Because life is change, choosing what worked in the past over something new often causes more agitation than benefits in the present moment. How do we know what are the correct contrary actions to take? The fourth niyama, svadhaya, answers this question. Svadhaya is reflection. Looking inward the help of another person. Traditionally, this was the role of the Yoga Teacher, although a good therapist or family member might also work. An orthodox translation of this yama also included a sacred text, such as the Vedas, as a reflective tool. Difficult questions such as: Am I being kind at the expense of honesty , am I striving for cleanliness at the expense of contentment, should I give up sex, cheese, backbends, or just give up, are more easily answered with the additional perspective (pratipaksa bhavana) provided by a teacher or guide. The last niyama, isvarapranidhana is about knowing our limits. In any endeavor, despite our best efforts, there are greater forces which will ultimately determine the outcome. Though the orthodox meaning of isvarapranidhana is surrender to god, a more acceptable one may be to focus on the quality of our actions than the results. In the end, we should choose the translation that most leads to a calm, stable mind.

CAN I BE EXCUSED

Finally, expressing Yoga’s inherent relativity, Sutra 2:31, ‘the loophole Sutra’ teaches that, ‘although the yamas and niyamas will be highly transformational if strictly adhered to, there will be exceptions based on social norms, cultural conditions, and individual needs’. For instance, spies must lie, and some cultures must kill to survive. However, considering the minds tendency toward self-delusion, a teacher or guide would be invaluable to help determine if you are a true exception or just looking for a way out. Because humans are social creatures inhabiting a physical world, the yamas and niyamas are presented before asana and pranayama. If our relationships and lifestyles are messy and unstable, Yoga’s more subtle practices will be difficult at best. (Just try to meditate following a heated argument with a loved one) Practically, however, regular practice of connecting the body and breath often spontaneously leads to some of the attitudes and behaviors outlined in the yamas and niyamas.

RELATIONSHIP HURTS

Another reason that the yamas are presented first is that a great deal of human suffering actually occurs in relationship. As rewarding a perfect triangle pose may be, refining our relationship skill may actually be the way to experience Yoga’s greatest benefits...or as my teacher’s teacher, T.K.V. Desikachar often says, The only way to be sure your Yoga is working is your relationships get better.