Good Evening, Everyone! ā®ļø
Welcome to The Art and Science of Yoga. This evening will begin a deep dive into the Eight Limbs of Yoga, specifically The Yamas. As a refresher, an overview of the Eight Limbs from the previous post can be found here.
I always introduce the Eight limbs of Yoga early in any yoga program and repeatedly reference them. This teaches participants that the physical fitness portion of Yoga is just one small piece of the greater discipline and that perfecting asana (poses) is coequal to all other branches. Still there is no other way to the endgame of spiritual enlightenment but through a strong body, but that will be the subject of another post.
The Eight Limbs are universal principles, independent of culture, historical context and geographical space. Their standards apply to all human endeavors, whether thought, word or deed.
Following the Eight limbs of Yoga encourages awareness of unconscious attitudes that influence actions and provides basic tools to effect changes of outmoded and self-defeating patterns of behavior.
The First Limb of Yoga is Yama and is a collective branch composed of five specific charges.
The Yamas
- Ahimsa = Nonviolence
- Satya = Truthfulness
- Asteya = Non-Stealing
- Brahmacharya = Moderation, Conservation of Energy and Resources
- Aparigraha = Non-Covetousness
The Yamas define an ideal code of conduct for civility and respect toward all living things (including the Earth) as well as oneself, which often seems split into contradictory fragments almost like separate beings. In other words, The Yamas govern relationships and comportment.
In Sanskrit, the sacred language of India, the word āyamaā means ābridle or reinā. So the Yamas literally refer to restraining or reining in primal/animal urges that are harmful in a civilized society, much like a charioteer, through arduous training, learns to control the galloping horses of his chariot.
Rider-Waite Tarot Deck Card
In fact, the war chariot, is a common metaphor in Yogic philosophy. It is a quintessential bronze age image that reflects the historic period during which the system of Yoga was developed, and symbolizes the vehicle of the consciousness, the physical body, which is the instrument of action in the world, but is not the source of consciousness.
The Driver or Charioteer represents the Higher Self or Intellect, which operates at an unconscious level and is the guiding force of the vehicle in its continuous movement (The Journey of Life). A skillful driver can direct the motion of the vehicle toward its natural desire for unity through the system of reins and bridles.
That system of reins and bridles (not shown on the above card) refers to individual will (mental discipline) and its capacity to contain the senses through training and focus.
The pair of horses correspond to the senses, which are constantly gathering impressions of the phenomenal world. Impressions that may be accurate or mistaken.
Finally, the Passenger or Archer (hidden from view in the above image) depicts the Lower Self or temporal self, which without insight or training remains unaware of the decisions the Intellect makes. The Passenger has no control over the chariotās journey and does not interact directly with the Driver.
In its totality, the chariot embodies mankindās potential to control seemingly opposite or complementary forces ā Instinct (Dark Horse) and Reason (White Horse) ā that are, in fact, inseparably linked polarities. (Note: The word āyogaā literally means āto link or yokeā.) All elements of the metaphoric chariot must work together harmoniously to carry one through a successful, human life. That is the ultimate goal of the Eight Limbs.
And now onto the Yamasā¦
The first Yama, Ahimsa, is a call for not hurting or harming other living things. As is true of all Yamas, Ahimsa applies not merely to physical acts, but also to speech and thought (there can be no speech or actions without an initial thought).
Since our very survival depends on killing other life forms, observance of Ahmisa is obviously both impossible and impractical. The injunction then boils down to intent and to proportion. In other words, cultivating equanimity and avoiding extreme reactivity.
Donāt harm others! Cultivate nonviolence! Cliff swallow lesson day by Appy
Satya, Truth, is the second Yama and just like all the other Limbs is many layered. Satya begins with being honest and non-manipulating in daily interactions. Only then can you push beyond conditioning to arrive at the ultimate Truth of the unity of all things that underlies and supports the mechanics of the phenomenal universe.
One of highest manifestations of Satya is speaking words of reconciliation and kindness. During Residency 1.0, I noticed the following message posted at the local Peter Pan diner: āThat thing about loving your neighbor as yourself ā I meant that. God.ā Truth is everywhere, I realized. Sometimes hidden under cover of Darkness, sometimes emblazoned on giant billboards. Wherever it is found, Satya has the power to illuminate those with eyes to see and ears to hear.
Yet Satya is practical action, not an unattainable pie in the sky abstraction. Itās actually served as the foundation for a number of mass initiatives of civil disobedience, such as the abolitionist movement, the civil rights movement, the suffragette movement, the struggle to end apartheid in South Africa, the impetus for Indian independence from the British Empire, BLM, #MeToo, etc. But adhering to this Yama requires infinite strength, commitment and faith.
Donāt speak or spread falsehoods.
Hrmph! Mockingbird by 2n10.
The motivations behind the opposites of these first two Yamas, violence and falsehood, are rooted in a deep-seated fears of inadequacy and ignorance of oneās true nature. And those primal insecurities lead to attempts at compensation by trying to control others and denying their humanity. So violent and untruthful actions, words, thoughts, can be understood as attempts to remedy inner deficiencies.
In the Yoga Sutras, Patanjali states that violence and untruthfulness can never heal perceived internal insufficiencies; they only exacerbate them. So if one is ever to reach the goal of spiritual enlightenment, one must rise above fear and past conditioning which can only be accomplished through determination and practice.
The third Yama is Asteya, nonstealing. Asteya relates to anything that can be stolen or taken without consent or concern - things, affection, power, credit, dignity, peace of mind. It also applies to not overconsuming and hoarding stuff, such as food, space and possessions while others go without. As well as to not sharing knowledge, which is a āsin of omissionā that deprives others of information that is valuable to their ability to thrive. Asteya entails not taking what doesnāt belong to oneself, or what is beyond oneās survival needs.
As is true of committing violence and lying, stealing stems from feelings of inadequacy. The psychic wound behind the impulse to steal is the belief that enough will never be enough.
Donāt take what doesnāt belong to you! Eagle stealing food from another eagle by Jeff Graham
Brahmacharya, which translates as āwalking with or behind godā is the fourth Yama and infers behavior that leads to transcendent experience. Often it is misconstrued as ācelibacyā when its true reference is to fidelity and commitment in relationships. Brahmacharya requires seeing other people as human beings, not as objects that exist for oneās own gratification. It calls for moderation and conservation of both inner and outer resources. It is an injunction to make the best use of oneās finite life energy by not wasting it on useless, unnecessary or frivolous self-indulgent pursuits. Adhering to Brahamacharya means exercising self-control so that one is not ruled by the moment-to-moment wants of the body or of the ego - for their desires are unending and distract from attaining the endgame of Yoga, spiritual enlightenment.
Donāt stray! Mallard hen and ducklings cross the road by WordsandBirds
The fifth and final Yama is Aparigraha, nonconvetousness, which is a mindset of not wanting what others have or what one imagines they have - such as stuff, a loving family, money, position, a beautiful body or a charming personality. Aparigraha differs from the previous four Yamas in that is rooted in thought, rather than action. Envy prevents one from appreciating and developing oneās own gifts. It deprives one of self-discovery. When obsessed by any perceived lack, precious life energy is wasted in thinking, āI wish had what so and so has.ā or āI wish I could be like so and soā. Jealousy also distracts from addressing the concerns of ownās life circumstances. But adopting an attitude of noncovetousness frees one to face life squarely and to follow oneās own path.
Donāt covet what others have! Feather Envy by CaptBLI
This post may seem like itās overstuffed with information. Maybe too much to process at first. But that feeling of being overwhelmed is all part of learning anything new. It takes time for unfamiliar concepts to be absorbed and integrated.
Keep in mind that Yoga is a process. The Eight Limbs are the blueprint, and the branches individually and collectively are designed to direct toward the endgame of self-realization.
Progress is intended to be incremental but steady, until the principles of Yoga becomes part of the fabric of your being. The idea is to start slowly and build step by step upon the foundation of the Eight Limbs. Small changes made over time expand to eventually encompass all waking consciousness until body and mind become a harmonious, unified whole.
Thanks for reading. 🤓
**Homework due next session. Think about Ahimsa, then answer this question: How can I respect nonviolence in a world that is opposed to it?
Suggested Reading List: Several translations of The Yoga Sutras of Patnajali. A sutra is an aphorism, that is, a statement that summarizes something of profound significance in few words. Commentaries on The Yoga Sutras vary significantly so by reading different versions youāll be able to discover which one best resonates with your personality.
Here are the versions in my library that I refer to most often (no links that go to Big Online Retailer):
The Essence of Yoga, Bernard Bouanchaud. The first pages of this edition list all the sutras in order, without commentary, so that the flow and relationships of ideas can be clearly seen. Deep probing questions are asked of the reader with commentary on each aphorism.
The Yoga Sutras of Patanjali, Sri Swami Satchidananda. This English translation is simply written and easy to understand.
Light on the Yoga Sutras of Patanjali, BKS Iyengar . This version usually does not offer direct translations of the sutras. Instead, it concentrates on Mr. Iyengarās personal insights of each sutra.
I also strongly suggest beginning study of The Yoga Sutras with a qualified teacher who is well versed in the text and can guide group discussion of the aphorisms as they relate to real life experience. Attempting to unpack the multiple layers of meaning in the sutras solo is a daunting task.
The End. How many cygnets do you count? Now thatās commitment!
Heartfelt thanks to the folks from The Daily Bucket whose gorgeous photos enhanced this story!
Namaste, Friends! 🙏 I bow to you.
Remember always: Teach Love. Live Love. Be Love ā¤ļø
The Tortmaster Commemorative post
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