Saucha, the first Niyama.

Greetings Yogis and Yoginis,

Described in the second chapter of Patanjali’s Yoga Sutras, the Niyamas establish the rules of conduct that apply to individual discipline.  Practicing and adhering to these principles creates self purification in the practitioner. 

This week in class we will be exploring Saucha, the first Niyama. 

The first Niyama Saucha is found in verse II.40 and II.41 of Patanjali’s Yoga Sutras.

Saucha is defined as purity internally and externally.

Saucha is a relatively simple niyama for most of us to observe with regards to our physical being. We shower, brush our teeth, clean our ears, and make efforts to stay fresh and pleasant to the senses. These daily rituals purify the external body. Internally, we can purify our bodies with asana and pranayama. Asana practice tones our physical body and helps to remove impurities and toxins. Pranayama, the practice of breath control, cleanses the lungs and oxygenates the blood.

Quote from Light on the Yoga Sutras of Patanjali.  “As a temple or a church is kept clean each day, the inner body, the temple of the soul, should be bathed with a copious supply of blood through asanas and pranayama.  They cleanse the body physically, physiologically and intellectually.  The body, having its own intelligence, develops its potential to change its behavioral patterns.  It helps the sadhaka to detach herself from sensual desires, and guides her towards the holder of the body, the soul.  Thus, saucha makes the body a fit instrument for the pursuit of spiritual knowledge.”

Two Quotes from Light On Yoga: 1.  “But more important than the physical cleansing of the body is the cleansing of the mind of its disturbing emotions like hatred, passion, anger, lust, greed, delusion and pride… This internal cleansing gives radiance and joy. It brings benevolence and banishes mental pain, dejection, sorrow and despair.”    and   2.  “Purity of body is essential for well being…Besides purity of thought, body and word, pure food is also necessary…. Humans are the only creatures that eat when not hungry and generally live to eat rather than eat to live…The yogini believes in harmony, so she eats for the sake of sustenance only.”

Homework:  Think about your own rituals for self-purification. What steps do you currently take to cleanse your physical being? Do you have a daily ritual to cleanse your mind and emotions? Consider how purification of your physical, mental, and emotional being can affect your asana practice. Are there any changes you can make to your current rituals that may have a desirable affect on your asana practice and your daily life?

References:

Light on Yoga, Light on the Yoga Sutras, both by BKS Iyengar

Blessings,

paul cheek
Rushing Water Yoga

417 NE Birch St., Camas, WA 98607
360.834.5994

www.rushingwateryoga.com
info@rushingwateryoga.com

Serving Yoga to Camas, Washougal, and Vancouver Washington since 2003

Aparigraha

Greetings Yogis and Yoginis,

This week in class we will be exploring Aparigraha, the fifth Yama. 

Aparigraha is found in verse II.39 of Patanjali’s Yoga Sutras and can be translated as non-covetousness and/or greedlessness.

BKS Iyengar writes that, “Parigraha means hoarding or collecting.  To be free from hoarding is aparigraha.  By the observance of aparigraha, the yogini makes her life as simple as possible and trains her mind not to feel the loss or lack of anything.  Aparigraha means not only non-possession and non-acceptance of gifts, but also freedom from rigidity of thought.” 

From Judith Lasater:  “We begin by understanding greed, especially what motivates our own seemingly greedy behavior.  Greed presents itself as the longing for both material and the nonmaterial, especially wanting more than is needed.  Whatever you stockpile – fame, money, proficiency at advanced yoga poses, or less flashy things -  you will eventually encounter two certainties.  First, all will be lost.  Second, these things, in and of themselves, will never satisfy your cravings, which are expressions of your feelings of fear and emptiness.  Sometimes we temporarily lose our way, becoming convinced that if we acquire this thing or that skill, we will finally become acceptable to ourselves and to the world.  In our fear, we have forgotten that we are already whole.”

This state of being is based on the belief that “things” can make us happy. Even beneath the neatly sorted totes of “stuff”, we need to remind ourselves that happiness comes from within.  Freedom from this compulsion to acquire allows us to seek the real source of happiness – our true self.

Homework:

Next time you visit a store, think about what you are buying.  Will this purchase bring you closer to your true self?  Now, consider Mr. Iyengar’s deeper understanding of Aparigraha as it relates to our thoughts. How could letting go of rigid thoughts and opinions lead you to seek the real source of happiness?  How does Aparigraha relate to your thoughts about your yoga practice?

Reflect on all of the yamas and the interdependent nature of their practice.  Take time tomorrow morning to reflect on how your yoga practice can develop using the yamas as a guide.  Also, consider how the yamas can bring you closer to your own true nature.

References:

Light on Yoga and Light on the Yoga Sutras, by BKS Iyengar

Living your Yoga, Finding the Spiritual in Everyday Life, by Judith Lasater.

Blessings,

paul cheek
Rushing Water Yoga

417 NE Birch St., Camas, WA 98607
360.834.5994

www.rushingwateryoga.com
info@rushingwateryoga.com

Serving Yoga to Camas, Washougal, and Vancouver Washington since 2003

Brahmacharya

Greetings Yogis and Yoginis,

This week in class we will be exploring brahmacharya, the fourth Yama. 

The Yamas or universal principles of life are: not hurting oneself or others (ahimsa); discovering the truth for oneself (satya); not stealing or accepting unearned income (asteya); living the awareness of the ultimate reality (brahmacharya); and non-attachment to possessions (aparigraha).

                                   

Brahmacharya.  Found in Yoga Sutra: 2:30

Brahman is a Sanskrit word, and the root meaning of the word Brahman is “that which contains an inexhaustible potential for creativity.”  The other part of the word Brahmacharya is acarya.  The word carya is derived from the root car – “to walk, to move, to live.”  Carya means “the way of living.”  Brahmacharya is the way of living in which you are always aware of the Divinity, of the Supreme Intelligence.  Brahmacharya is living a life dedicated to the awareness of Divinity.

Brahmacharya is dedication to the understanding of Divinity.  Brahmacharya implies perception of Divinity, understanding the nature of Divinity, and living in the awareness of Divinity.

It is a triple dedication to the perception, to the understanding, and to the awareness of Divinity.  This is the literal meaning of the word brahmacharya.

The meaning of the word brahmacharya got limited to “celibacy, continence, refraining from sex life.”  But this is an interpretation imposed by commentators.  Celibacy is a very limited thing.  Dedication to the awareness of Divinity, dedication to the understanding of Divinity can be possible even in married life.  Married life or sexual relationship, if it is not distorted, if it is not compulsive sex, obsessive sexuality, if it is a normal, sane, healthy part of human life.  It cannot be an obstacle or a hurdle to the dedication to the Truth of Life. 

References:  Glimpses of Raja Yoga  -  Vimala Thakar

Homework:  Consider the concept of Brahmacharya as presented.  What does it mean to practice Ahimsa, Satya, and Asteya in relation to Brahmacharya.

Blessings,

paul cheek
Rushing Water Yoga

417 NE Birch St., Camas, WA 98607
360.834.5994

www.rushingwateryoga.com
info@rushingwateryoga.com

Serving Yoga to Camas, Washougal, and Vancouver Washington since 2003

Asteya

Greetings Yogis and Yoginis,

This week in class we will be exploring Asteya, the third Yama. 

Asteya is found in verse II.37 of Patanjali’s Yoga Sutras.

II.37 – asteyapratisthayam sarvaratnopasthanam

When abstention from stealing is firmly established, precious jewels come.

Theft has an obvious definition – taking what is not yours. Refraining from stealing is a common expectation in most societies. Taking from others causes harm for the victim, no doubt. It is also said that stealing harms the thief in a different but equally harmful way. When we refrain from stealing, we are left with our world, our possessions, and our life as it is.

A practice of Asteya seems simple for most people. On a deeper level however it can be a bit more complicated. We are sometimes lulled into thinking that we are “entitled to” or “deserve” things, time, money, status, praise, a higher salary, bigger house, etc. This pursuit of that which we do not have can be considered stealing, as well. Sri Swami Satchidananda said that, “richness has nothing to do with monetary wealth. The richest person is the one with a cool mind, free of tension and anxiety.” In our pursuit of bigger and better, it is easy to overlook the precious jewels of the life we have already. It is said that a practice of Asteya allows us to abandon attachment to the possessions of others and gives us the opportunity to be content with the world as it is. And by this definition, a practice of Asteya allows us the opportunity to enjoy what we already have instead of aching after what others have.

Quote from Light On Yoga.  “The desire to possess and enjoy what another has drives a person to do evil deeds. From this desire spring the urge to steal and the urge to covet. Asteya, or non-stealing includes not only taking what belongs to another without permission, but also using something for a different purpose to that intended, or beyond the time permitted by its owner. It thus includes misappropriation, breach of trust, mismanagement and misuse.”

Homework:  Consider the concept of non-stealing as given by B.K.S. Iyengar in the quote above and its application to your own life. Be honest (Satya) and respectful (Ahimsa) in your reflection. In what ways do your actions and thoughts change when you make a commitment to Asteya? It is said that if you are established in Asteya you feel integrity and satisfaction. How could a deeper observation of Asteya in your life allow you to be more content with the world as it is? What would be different?

References:

Light on Yoga, Light on the Yoga Sutras, both by BKS Iyengar

Blessings,

paul cheek
Rushing Water Yoga

417 NE Birch St., Camas, WA 98607
360.834.5994

www.rushingwateryoga.com
info@rushingwateryoga.com

Serving Yoga to Camas, Washougal, and Vancouver Washington since 2003

Satya

Greetings Yogis and Yoginis,

This week in class we will be exploring Satya, the second Yama. 

The second yama Satya is found in verse II.36 of Patanjali’s Yoga Sutras.

Satya, usually translated as truth or honesty, is the practice of maintaining truthfulness and honesty in thought, action and deed.  When we commit to practicing Satya, we commit to developing integrity or internal honesty and truthfulness.

B.K.S. Iyengar writes that we do not need to observe truth – we are truth.  What the practice of asana teaches us is how to uncover or connect with the truth.  When the right and the left side of our bodies are integrated there is truth in the body.  This truth, once realized in asana, can then be “taken off of the mat” and further developed in our relationships.   The acts of someone who really respects the truth will be powerfully and perfectly effective.  When the yogini is grounded in the practice of Satya (and Ahimsa), the things she needs come to her when they are really needed and she will get the fruits of her action without apparently doing anything.

Quote from Living Your Yoga. For Patanjali, truth has three levels.  The first is a basic communication that we seek in our daily lives, that is, telling the truth about what we see, what we feel, and what we need.  What we see, feel, and need is neither clear to us nor always feels safe for us to express.  At these times we may resort to telling “little white lies,” or lies of convenience.  Some feel that these lies are benign and do not hurt anyone: I disagree.  I suffer just knowing that I have told a lie, and all lies separate me from myself and from others.  The second level of satya is integrity.  Integrity is internal honesty.  It is telling the truth when no one would ever know.  Integrity is refusing to tell a lie for self or for others.  The third level of truth has to do with the meaning of satya itself.  Sat refers to the bedrock of truth that from which the universe springs.  It is the truth of God.  Ya is an activating verb in Sanskrit.  Thus satya means “actively becoming the truth of the universe.”

Quote from Light On Yoga.  Reality in its fundamental nature is love and truth and expresses itself through these two aspects.  The yogi’s life must conform strictly to these two facets of Reality.  That is why Ahimsa, which is essentially love, is enjoined.  Satya presupposes perfect truthfulness in thought, word and deed.  Untruthfulness in any form puts the sadhaka out of harmony with the fundamental law of truth.

Truth cannot be practiced without ahimsa.  Before speaking or taking some other action ask yourself these questions:

            Is it necessary?                       Is it true?                     Is it non-harming? 

If you can answer yes to all these questions, it may be okay to proceed.  If not, you must weigh what is the right action in the situation.

Homework:  The Mahabharata defines Satya as follows:  “Truth should be told when agreeable, should be said agreeably, and truth should not be said that does harm; however, never lie to give pleasure.”  Consider when telling the truth would not be practicing Ahimsa.  In what kind of situation would this come up?  How should it be handled?

References:

Light on Yoga, Light on the Yoga Sutras, and The Tree of Yoga all by BKS Iyengar and “Living your Yoga, Finding the Spiritual in Everyday Life”, by Judith Lasater.

Blessings,

paul cheek
Rushing Water Yoga

417 NE Birch St., Camas, WA 98607
360.834.5994

www.rushingwateryoga.com
info@rushingwateryoga.com

Serving Yoga to Camas, Washougal, and Vancouver Washington since 2003

Ahimsa

Greetings Yogis and Yoginis,

For the next few weeks in class we will be reviewing the Eight Limbs of Yoga.  Week one we are reviewing Ahimsa.

Described in the second chapter of Patanjali’s Yoga Sutras, the eight limbs of Yoga are set fourth as the means, or the path towards the “quest of the soul.”  The eight limbs are as follows:

Yama – universal moral commandments

Niyama – self- purification by discipline

Asana – posture

Pranayama – rhythmic control of the breath

Pratyahara – refinement of the senses

Dharana – concentration

Dhyana – meditation

Samadhi – a state of super-consciousness or absorption

      

Most of us westerners think of Yoga as just the physical postures or asana.  The breadth of yoga is really in the practice of all of the eight limbs of yoga starting with Yama.

There are five Yamas.  The Yamas establish the ethical disciplines – the great commandments which transcend creed, country, age and time.  These practices help the aspirant establish respect for others, themselves and their surroundings.  

The first Yama is Ahimsa.  Ahimsa, translated as non-violence or non-harming, is the first step on the path of yoga and is said to be the foundation from which all other choices evolve. When we commit to practicing ahimsa, we commit to not causing harm to others and to ourselves. As a result, we momentarily stop the cycle of harm and suffering that leads to more harm and suffering.

B.K.S. Iyengar tells us that violence comes from fear. And, to change the habitual approach of harming, we have to free ourselves from fear. Nations war from fear of attack. Husbands and wives argue from fear that love can be lost. And as individuals, we assault ourselves with harmful diets, harmful activities, and self-deprecation out of fear that we will not be accepted or loved.

The yogini, grounded in the practice of ahimsa, acts from a place of love and respect for all beings, including herself. This begins a new cycle of love and respect instead of harm and pain.

The homework is to explore how the practice of Ahimsa plays out in all areas of your life.  Beyond considering how you treat others consider how you treat yourself and your surroundings.  Also consider what it means to practice Ahimsa in your asana practice. 

References:

Light on Yoga, Light on the Yoga Sutras, and The Tree of Yoga all by BKS Iyengar

Blessings,

paul cheek
Rushing Water Yoga

417 NE Birch St., Camas, WA 98607
360.834.5994

www.rushingwateryoga.com
info@rushingwateryoga.com

Serving Yoga to Camas, Washougal, and Vancouver Washington since 2003

The Eight Limbs Of Yoga

Greetings Yogis and Yoginis,

For the next few weeks in class we will be reviewing the Eight Limbs of Yoga.

Eight Limbs of Yoga

Described in the second chapter of Patanjali’s Yoga Sutras, the Eight Limbs of Yoga are set fourth as the means, or the path towards the “quest of the soul.”  The eight limbs are as follows:

Yama – commitment to universal moral commandments 

Niyama – self-purification through discipline 

Asana – posture

Pranayama – rhythmic control of the breath

Pratyahara – withdrawal and emancipation of the mind from the domination of the senses and exterior objects 

Dharana – concentration 

Dhyana – meditation

Samadhi – a state of super-consciousness

Yama and Niyama control the yogini’s passions and emotions and keep her in harmony with others.  Asanas keep the body healthy and strong and in harmony with nature.  Finally, the yogini becomes free of body consciousness.  She conquers the body and renders it a fit vehicle for the soul.  These three limbs represent bahiranga sadhana, the outward quests.  These limbs are also considered the physical pursuits.

The next two stages, Pranayama and Pratyahara, teach the aspirant to regulate the breathing, and thereby control the mind.  This helps to free the senses from the thralldom of the objects of desire.  These two limbs represent the antaranga sadhana, the inner quests.  These limbs are also

considered the mental pursuits.

Dharana , Dhyana, and Samadhi take the yogini into the innermost recesses of her soul.  The yogini does not look heavenward to find God.  She knows that God is within, being known as the Antaratma, the Inner Self.  The last three stages keep the yogini in harmony with herself and her maker.  These three limbs are called antaratma sadhana, the quest of the soul.  These limbs are also considered the spiritual pursuits.

The five Yamas are as follows:

-Ahimsa, non-violence

-Satya, honesty and truthfulness

-Asteya, non-stealing

-Brahmacharya, continence (responsibility), moderation and dedication to the understanding of Divinity

-Aparigraha, non-covetousness

The five Niyamas are as follows:

-Saucha, purity internally and externally

-Santosa, contentment, reducing desires, becoming cheerful and creating balance of mind

-Tapas, discipline in the mind and body and directing the mind towards the self within

-Svadhyaya,  study the source of our actions, learn and search for truth and self-realization

-Isvara Pranidhana, surrendering to God and the powers that be and abiding to the greater will

References:  Light on Yoga, Light on the Yoga Sutras, and The Tree of Yoga all by BKS Iyengar (paraphrased)

Blessings,

paul cheek
Rushing Water Yoga

417 NE Birch St., Camas, WA 98607
360.834.5994

www.rushingwateryoga.com
info@rushingwateryoga.com

Serving Yoga to Camas, Washougal, and Vancouver Washington since 2003