Yogic Lifestyle

Fri, 02/05/2010

Yoga is more than just an exercise craze; it is an ideal way of life!

Often called the "father of yoga," Maharishi Patanjali in his Yoga Sutra, (considered the fundamental text on the system of yoga approx. 200 AD), does not include the description of a single posture or asana in it! He considered emphasis on bodily postures as an insignificant precursor to the actual purpose of Yoga –

1: 2 “Yogas chitta vritti nirodhah”-Yoga is the stilling of the fluctuations of consciousness.”

There is a lot more to yoga than just than just doing postures or stretching! Yoga deals with all the aspects of our being and our lives. It can help you cultivate body, mind, and spiritual awareness and harmony which leads to Samadhi or enlightenment. 

In the Yoga Sutra, Maharishi Patanjali described the eight aspects of a Yogic Lifestyle and called it the Eight Limbs of Yoga or Ashtanga Yoga (ashta=eight, anga=limb). In a world where we reduce nearly everything to quick tips and sound bites, these brief (but exhaustive) guidelines fit right in providing practical guides to ones personal development and aimed at uniting the individual self with the Supreme Self.

These limbs are not "steps" or "stages" but more like intertwining branches of a tree. Each is part of a holistic focus which eventually brings completeness to the individual. Because we are all uniquely individual a person can emphasise one branch and then move on to another. As children we have learned that when we are climbing trees, we occasionally have to descend to a lower branch in order to rise up another way. This is also understood in Yoga practice.

In brief the eight limbs to a Yogic Lifestyle are as follows:

1. yamas (principles/restraint)
2. niyamas (personal discipline/ observanc
3. asanas (Yoga positions or Yogic posture
4. pranayamas (pranic breathing technique
5. pratyahara (sensory withdrawal)
6. dharana (focus/concentration)
7. dhyana (meditation)
8. samadhi (salvation/ total absorption in the universal identity).

- Sutra 2.29
 

1. YAMA (Principles or moral code)

The first limb, yama, deals with one's ethical standards and sense of integrity, focusing on our social behaviour and how we conduct ourselves in life. Yamas are universal practices that are broken down into five "wise characteristics." Rather than a list of dos and don’ts, "they tell us that our fundamental nature is compassionate, generous, honest and peaceful." The five yamas (5 things a yogi must abstain from, in his path to enlightenment) are:

• Ahimsa - The principle of non-violenc
• Satya - The principle of Truthfulnes
• Asteya - The principle of non stealing
• Brahmacharya – The principle of continence
• Aparigah - The principle of possessiveness

- Sutra 2.30

Ahimsa (compassion to all)
The word ‘ahimsa’ literally means not to injure or show cruelty to any creature or any person in any way whatsoever. Ahimsa is, however, more than just lack of violence, as adapted in yoga. It means compassion; kindness, friendliness, and thoughtful consideration of other people and things. Ahimsa implies that in every situation we should adopt a considerate attitude and do no harm. through action, thought and speech. “As the yogi becomes established in ahimsa, all beings coming near him cease to be hostile” (sutra 2.35)

Satya (commitment to truthfulness)
Satya means "truth”. Speech and mind conforming to reality as seen, inferred or heard; action that conveys the reality as is. Speech should not be deceptive, confused, equivocal, barren of a meaning, or hurtful – avoid unpleasant truth or pleasant untruth. Satya should never come into conflict with our efforts to behave with ahimsa so given as a second yama. If speaking the truth has negative consequences for another, then it is better to say nothing. We have to consider what we say, how we say it, and in what way it could affect others. “When established in truth, fruit of action depend upon the action of the yogi (sutra 2.36)

Asteya (non-stealing)
“Steya” means "to steal -taking something not belonging to you; “asteya” is the opposite. Greed (lobha) and desire (raaga) cause stealing so developing non-desirousness helps resist temptation. Asteya 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 basically implies not taking anything that has not been freely given. It thus requires us to foster a consciousness not only of non-stealing of the tangible objects but also of intangibles such as the centre of attention or your child's chance to learn responsibility or independence by doing something on his own. “Through practice of Asteya, all treasures will be at your disposal” (sutra 2.37)

Brahmacharya (Sensory-control)
Although Brahmacharya is used mostly in the sense of abstinence, particularly in relationship to sexual activity, it suggests much more. It means responsible behaviour with respect to our goal of moving toward the truth. Practicing brahmacharya means that we should control our sense organs, use our sexual energy to regenerate our connection to our spiritual self. It also means that we don’t use this energy in any way that might harm others. It does not necessarily mean celibacy; many yogis of old were married and had families of their own. The person who practices brahmacharya avoids meaningless sexual encounters and, as the well-known teacher B.K.S. Iyengar puts it, "sees divinity in all." “One established in celibacy attains “virya” – indomitable courage, vigor” (sutra 2.38)

Aparigraha (Non-hoarding)
Parigraha means possession of only that which is needed for bare sustenance and aparigraha is the opposite. The yogi feels that the collection or hoarding of things implies a lack of faith in God and in himself to provide for his future. Aparigraha also implies letting go of our attachments to things and an understanding that impermanence and change are the only constants. Time and energy spent in accumulation and guarding possessions because of fear of losing causes mental anguish and pain. Aparigraha removes fear, hate, disappointment, attachment, anxiety and pain “When stabilized in aparigraha, one obtains full knowledge of past and future lives” (sutra 2.39)
 

2. NIYAMA (Personal Discipline)

The second limb, has to do with inner self-discipline and responsibility. Niyama means "rules" or "laws."  These are the rules prescribed for personal observance. Compared with the yamas, the niyamas are more intimate and personal. They refer to the attitude we adopt toward ourselves as we create a code for living soulfully. These are sometimes called observances, the do's, or the thou shalts. The five niyamas (5 things a yogi must strive to maintain in his life) are:

• Shoucha - Purity
• Santosh - Contentment
• Tapa - Endurance spiritual austerities
• Swadhyaya - Study of the sacred scriptures and oneself
• Eshwar Pranidhan - Dedication surrender to god

Saucha (cleanliness):
The first niyama is sauca, meaning purity and cleanliness. Sauca has both an inner and an outer aspect. External cleanliness simply means keeping ourselves clean; through soap/water etc and taking pure foods (includes fasting), avoiding alcohol and putrid food Hatha yoga has six cleansing techniques – neti, basti, dhauti, kapalabhati, trataka, nauli. Internal cleanliness has as much to do with the healthy, free functioning of our bodily organs as with the clarity of our mind. Practicing asanas or pranayama are essential means for attending to this inner sauca. Asanas tones the entire body and removes toxins while pranayama cleanses our lungs, oxygenates our blood and purifies our nerves. The most important however is the cleansing of the mind; making the mind-field sattvic (pure) by removing anger, pride, arrogance, jealousy, greed, delusion etc. “”From inner purity arise purity of sattva, cheerfulness, one-pointedness, control of senses, and fitness for vision of the Self (sutra 2.41)”

Santosha (Contentment):
The niyama santosa, is modesty and the feeling of being content with what we have. To be at peace within and content with one's lifestyle finding contentment even while experiencing life’s difficulties for life becomes a process of growth through all kinds of circumstances. To cultivate contentment and tranquillity by finding happiness with what we have and who we are. To seek happiness in the moment, take responsibility for where we are, and choose to grow from there. “One established in santosha attains supreme happiness” (2.42)

Tapas (Austerity):
Tapas is to show discipline in body, speech, and mind. The purpose of developing self-discipline is not to become an ascetic, but to control and direct the mind and body for higher spiritual aims or purposes. Literally it means to heat the body and, by so doing, to cleanse it. Tapas helps us burn up all the desires that stand in our way of this goal. It is also defined as resisting pairs of experiences like heat/cold, pain/pleasure, hunger/thirst etc. Practice of asana, pranayama help develop tapas. Tapas is needed to remove impurities caused by karma, afflictions (klesha) and propensities (vasanas). “When established in tapas, mastery over body and senses is achieved” (sutra 2.43)

Svadhyaya (self-study):
Sva means "self' adhyaya means "inquiry" or "examination". Any activity that cultivates self-reflective consciousness can be considered svadhyaya. It means to intentionally find self-awareness in all our activities and efforts, even to the point of welcoming and accepting our limitations. It teaches us to be centered and non-reactive to the dualities, to burn out unwanted and self-destructive tendencies. Studying of sacred texts (or other inspirational books) is an important part of svadhyaya. As Iyengar says, a person starts "to realize that all creation is meant for bhakti (adoration) rather than for bhoga (enjoyment), that all creation is divine, that there is divinity within himself and that the energy which moves him is the same that moves the entire universe." “Through Svadhyaya one can achieve one’s ‘ishta devata’ (chosen deity)” (sutra 2.44)

Isvarapranidhana – (Celebration of the Spiritual):
Isvarapranidhana means "to lay all your actions at the feet of God." It is to live with the consciousness of the divine (Isvara). The recognition that the spiritual suffuses everything and through our attention and care we can attune ourselves with our role as part of the Creator. The practice requires that we set aside some time each day to recognize that there is some omnipresent force larger than ourselves that is guiding and directing the course of our lives. “Samadhi can be attained quickly through Ishvara Pranidhana” (sutra 2.45)
 

3. ASANA (Yogic Postures)

Asanas, the practice of physical postures in yoga, comprise the third limb. It is the most commonly known aspect of yoga for those unfamiliar with the other seven limbs of Patanjali’s Yoga Sutra. Although people often consider the practice of asana or postures as an exercise regimen or a way to stay fit, Patanjali and other ancient yogis used asana to prepare the body for meditation. To sit for a lengthy time in contemplation required a supple and cooperative body. If you are free of physical distractions and can control the body, you can also control the mind. Patanjali said, "Posture is mastered by freeing the body and mind from tension and restlessness and meditating on the infinite."

The practice of moving the body into postures has widespread benefits; of these the most underlying are improved health, strength, balance and flexibility. On a deeper level the practice of asana, which means "staying" or "abiding" in Sanskrit, is used as a tool to calm the mind and move into the inner essence of being. Through the practice of asanas, we develop the habit of discipline and the ability to concentrate, both of which are necessary for meditation. As one practices asana it fosters a quieting of the mind, thus it becomes both a preparation for meditation and a meditation sufficient in and of itself.
 

4. PRANAYAMA (Breath Control)

“Prana” translates as the life force or energy that exists everywhere and flows through each of us through the breath and “yama” means control. Pranayama thus is the control of breath/ energy (prana) within the organism, in order to restore and maintain health and to promote evolution. As implied by the literal translation of pranayama, "life force extension," yogis believe that it not only rejuvenates the body but actually extends life itself. "The yogi's life is not measured by the number of days but by the number of his breaths," says Iyengar.

In the Yoga Sutra, the practices of pranayama and asana are considered to be the highest form of purification and self discipline for the mind and the body, respectively. The practices produce the actual physical sensation of heat, called tapas, or the inner fire of purification. It is taught that this heat is part of the process of purifying the nadis, or subtle nerve channels of the body. This allows a more healthful state to be experienced and allows the mind to become calmer.

As the yogi follows the proper rhythmic patterns of slow deep breathing "the patterns strengthen the respiratory system, soothe the nervous system and reduce craving. As desires and cravings diminish, the mind is set free and becomes a fit vehicle for concentration. The basic movements of pranayama are inhalation, retention of breath, and exhalation.
 

5. PRATYAHARA (Withdrawal of senses)

Pratyahara means drawing back or retreat. The word ahara means "nourishment"; pratyahara translates as "to withdraw oneself from that which nourishes”.

In Yoga it means to make the conscious effort to draw our awareness away from the external world and outside stimuli and redirect the attention internally. When the senses are no longer tied to external sources, and the vital forces are flowing back to the Source within, one can concentrate without being distracted by externals or the temptation to cognize externals.

Under normal circumstances the senses control us and entice us to develop cravings for all sorts of things. In pratyahara the opposite occurs: when we have to eat we eat, but not because we have a craving for food. A person who is influenced by outside events and sensations can never achieve the inner peace and tranquillity, because he or she exhaust mental and physical energy in trying to suppress unwanted sensations and to heighten other sensations. This will eventually result in a physical or mental imbalance, and will, in most instances, results in illness. Patanjali says that the above process is at the root of human unhappiness and uneasiness. In Pratyahara, by withdrawing themselves from their objects, the senses seem to imitate the mind (2.54); supreme mastery over the senses then follows (2.55) Content of mind at any time is determined by: sensory input - memories from the past anticipation of the future. Pratyahara is to eliminate all sensory input.

The practice of pratyahara provides us with an opportunity to step back and look at the processes of our own minds; only in this way can we understand the nature of happiness and unhappiness, and thus transcend them both and take a look at ourselves. This withdrawal allows us to objectively observe our cravings: habits that are perhaps detrimental to our health and which likely interfere with our inner growth.
 

6. DHARANA (concentration and cultivating inner perceptual awareness)

Dharana means "immovable concentration of the mind". "Concentration is binding thought in one place," says Patanjali. The goal is to still the mind —— by fixing your mind on some object. In dharana, concentration is effortless. You know the mind is concentrating when there is no sense of time passing. The objective in dharana is to steady the mind by slowing down the thinking process, gently pushing away superfluous thoughts and focusing its attention on a single object: a specific energetic centre in the body, an image of a deity, a candle flame, a flower, or the silent repetition of a sound. The particular object selected has nothing to do with the general purpose, which is to stop the mind from wandering through memories, dreams, or reflective thought, by deliberately holding it single-mindedly upon some apparently static object. The more intense the concentration becomes, the more the other activities of the mind fall away, unleashing the great potential for inner healing Extended periods of concentration naturally lead to meditation.
 

7. DHYANA (Meditation on the Divine)

Uninterrupted meditation without an object is called dhyana, the seventh stage of ashtanga. Concentration (dharana) leads to the state of meditation. The goal of meditation is not unconsciousness or nothingness. It is heightened awareness and oneness with the universe. Although concentration (dharana) and meditation (dhyana) may appear to be one and the same, a fine line of distinction exists between these two stages. Where dharana practices one-pointed attention, dhyana is ultimately a state of being keenly aware without focus. At this stage, the mind has been quieted, and in the stillness it produces few or no thoughts at all. How do you tell the difference between concentration and meditation? If there is awareness of distraction, you are only concentrating and not meditating.
 

8. SAMADHI (Salvation)

The ultimate goal of the eightfold path to yoga is samadhi or absolute bliss. Samadhi means "to bring together, to merge." In the state of samadhi the body and senses are at rest, yet the faculty of mind and reason are alert; one goes beyond consciousness to a state of pure contemplation in which the aspirant Jivatman and the universe Paramatman are one.

Thus, samadhi refers to union or true Yoga. There is an ending to the separation that is created by the "I" and "mine" of our illusory perceptions of reality. The conscious mind drops back into that unconscious oblivion from which it first emerged. Realizing the Bramhan (pure consciousness) or Realization of God is the ultimate achievement of Human Birth.

Patanjali describes this eighth and final stage of ashtanga as a state of ecstasy. At this stage, the meditator merges with his or her point of focus and transcends the Self altogether. The mind and the intellect have stopped and there is only the experience of consciousness, truth and unutterable joy. The meditator comes to realize a profound connection to the Divine, interconnectedness with all living things. With this realization comes the experience of bliss and being at one with the Universe.

When there is consciousness only of the object of meditation and not of itself (the mind), that is Samadhi (3.3)

The eight limbs work together: The first five steps — yama, niyama asana, pranayama, and pratyahara — are the preliminaries of yoga and build the foundation for spiritual life. They are concerned with the body and the brain. The last three, which would not be possible without the previous steps, are concerned with reconditioning the mind. They help the yogi to attain enlightenment or the full realization of oneness with Spirit

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