Great Vows of Yoga: Yamas & Niyamas Explained (Part 2)
To read Part 1 of this series, click here.
To recap: yoga can mean many things. There are many types of yoga in the world. What most associate with the word yoga, however, is the yoga described by Patanjali in his Yoga Sutras, specifically Ashtanga Yoga. Ashtanga Yoga can be directly translated as the yoga of eight limbs. The 8 limbs are as follows:
Yamas (Restraints)
Niyamas (Observances)
Asana (Steady Postures)
Pranayama (Restraint of Life Force Energy/Breathwork)
Pratyahara (Sense Withdrawal)
Dharana (Cultivation of Meditative One-Pointed Concentration)
Dhyana (Meditation, or Uninterrupted One-Pointed Concentration)
Samadhi (Indescribable Sublime Experience at the Pinnacle of Meditation)
In this series of blog posts we focus on the first and second limb of yoga, the Yamas and Niyamas. These are the restraints and observances, the ethical backbone of Ashtanga yogic practice. The importance of ethics and the development of personal values cannot be overstated; it is hard to pursue the ‘latter’ limbs of yoga (especially concentration and meditation) with a conscience that is cluttered with noise from living an unaligned life (that is, a life wherein you do not abide by your own values).
In Part 1, we delved deep into the meanings, practical applications, and potential personal interpretations of the first two Yamas, Ahimsa (Non-Violence) and Satya (Truth). In regards to Ahimsa, we discussed the existence of the Opposites, of Pain and Pleasure, and of the importance of cultivating intent and an open heart full of love and compassion for all beings and things. In regards to Satya, we touched upon its relationship with Dharma, a concept that concerns one’s duty in this life according to the natural order of things. For both, we spoke about the depth of the practice existing on multiple levels, from gross to subtle, noting how non-violence and truth might manifest physically, verbally, and mentally.
Exploring Asteya or Non-Stealing: What is Stealing and Why We Do It
The specificity of asteya immediately brings to mind the most gross manifestation of non-stealing. Robbery and shoplifting, the very real and obvious physical act of taking that which is not yours with the intention to do so, are far from the only ways in which asteya can be disregarded in daily life. Asteya can also refer to the non-stealing of intangible things and concepts, such as another’s time, peace of mind, or safety. Asteya can even be directed towards oneself and can be interpreted as the non-taking away of or non-robbing of the same (time, peace of mind, safety, and so on), which can be done through self-destruction, overcompensation, and self-sabotage.
It is easy to conceptualize asteya at its most gross level of not taking things physically that do not belong to us. It is easy to set oneself a clear boundary in regard to the vow in this case. To identify more broad definitions of non-stealing and when we may be falling prey to the temptation of engaging in the behavior (of stealing), some relevant questions to ask are:
What do you feel entitled to and why?
A lot of times, our mind can excuse something as not-stealing by labeling it as belonging to us. Without bringing up the question of possession (which I’ll talk about more with aparigraha, or the Yama of non-grasping), it’s vital to engage with the question of entitlement. We live in a world that tells us that we not only deserve to have everything, we should actively pursue the acquisition of more, more, more. And while we (theoretically) deserve everything, it’s questionable whether we (actually) want or need everything. Entitlement is based off of greed, and greed is derived from a feeling of lack or not having enough. Some follow-up questions to ask yourself are: What do I actually need? If I remove myself from the opinion of culture and social definitions of success and worthiness, what do I actually want? It’s always surprising to find that the things you need and want can be radically different from what you think they may be, once you step back from the cloud of expectations imposed on you by structures of power, wealth, and hierarchy.
Where do you feel like you’re not enough?
Once you identify or start to notice when you’re imposing/stealing/forcefully taking possession of another’s time, for example, it’s worthwhile to observe what may have triggered the behavior. Often, when we find ourselves speaking too much, it’s because we feel like we’re not being heard. The reality is that no one can make you feel heard except yourself. In cases like the one mentioned, it might be relevant to explore methods by which you can increase a deep, inner sensation of being heard, whether it’s through journaling, attending a slam poetry session, spending an hour in prayer, going to karaoke, etc. If you find that you’re not feeling heard by specific people, you can always be pragmatic and ask for their time. I feel that it is important to note here that talking a lot doesn’t necessarily imply that you are stealing someone’s time, at least not if you asked for that time and the other person willingly gave it. Here is where, of course, one must start to hone one’s intuition and in the absence of a clear knowing, ask if they are impeding on someone’s time.
What sparks your desire and why?
Not all desire is created equal. Some desire can be funneled into motivation for us to do good to ourselves and others. Other desires drag us down. Regardless of the effects of the desires in question, what’s important is the ability to notice when desires arise, to pinpoint their origin, and to decide consciously whether or not to indulge them. Stealing often arises not from the inability to control one’s desire, but from the inability to sit with one’s desire, to consider it without this knee-jerk reaction of immediate action. When we are able to sit with our desires, we are able to see clearly whether they benefit us or not. And if we decide that they do benefit us, we can pave paths forward that do not ask us to use force and do not require us to lust after that which we do not have presently.
Honoring Asteya: How to Cultivate Abundance
Asteya turned inwards is harder to recognize, much less observe. To start cultivating the ability to see when you are getting in your own way, so to say, it can be beneficial to identify places where you function from a place of lack instead of a place of abundance. We take from ourselves for the same reason we take from others: because we can’t meet ourselves where we’re at, because we don’t have faith in who we are right now. Often this is marked by the departure from experiencing the present moment to attempting to divine the future with utmost certainty (an impossibility). In this case, I find it beneficial to surrender oneself in practices that are more faith-based, like prayer or reading sacred love poetry. Faith-based practices don’t have to be religious; they can be you surrendering yourself at the altar of the ‘higher’ you, the you that you already are but can (temporarily) not access. If you don’t know where to start, the simple act of getting on your knees can get you where you need to go. Bringing your head to the ground is another step further, and if you’d like to start talking (internally and externally) about everything that comes to mind, you might find yourself surprised at the notions you reveal, the desires you let go of, and the abundance and complete feeling of being cared for that you manifest.
Brahmacharya: Impulse Control and the Conscious Use of Sexual Energy
Sexual energy is creative energy. Creative energy is that which underlies all doing, all coming-into-being. That’s why we have so much of it. Much of yoga practice rests on the reframing of sexual desire, behavior, and impulse control. In a world where desire can be immediately gratified at the point of a finger, we are at a need now more than ever to have a conversation about responsible use of sexual energy.
In my own practice and reflections, I have found that the indulgence of pure sexual energy (as in the context of pure lust or objectification) is akin to eating sugar: it’s an impulse that, when indulged, feeds itself like gasoline feeds hot fire. Like sugar, sexual desire for desire’s sake makes you want more of it. And, like a fire that is unable to be put out, when allowed to rule our lives, sexual desire (and its fulfillment) builds and builds until we are left depleted to the point where we can’t even muster the energy required to indulge the desire.
Similarly, I have found that when I am left racked with lust, I find a more satisfying outlet for the same energy in my creative endeavors: writing, blogging, cooking, you name it. I have actually found that the same creative energy that underlies the impulse to feed oneself sexually can be applied to almost anything and that anything and everything deserves to be reimagined and reconfigured in this creative light.
From a pragmatic point of view, while energy does not expire, it can build up to a point of needing release. Energy, whether creative or sexual or otherwise (they are all names for the same thing), is not meant to be hoarded but transferred and used up. In my experience I have found that the wise use of energy gains importance when viewed in the context of the rate of replenishment; energy depleted takes times to be regained and our vessels are each designed to hold onto only so much energy. And while energy cannot expire, it can stagnate, become stuck, and require more effort and further energy expenditure to move. That’s why it’s vital to be honest with ourselves about how we use our energy, in what amounts, as well as how we replenish our energy (and in what amounts).
I have found spiritual practice, as well as certain creative endeavors, to be innately energy-spending and energy-generating (simultaneously, though the rates by which they do both differs and is dependent on circumstances). The dynamics of energy use are complex but the point is that if we are not able to step away and practice some form of energetic restraint, impulse control, and sexual moderation, we will never be able to gain enough distance to observe our own habits, patterns of energy consumption and generation, and so on. That’s why the Sutras say that adherence to brahmacharya leads to the superpower of vitality; when you abstain long enough to understand how you use your energy and why, you are able to reconfigure your energy output to be more optimal, thereby imbuing you with a palpable vitality.
Some other considerations that the act of sexual restraint or celibacy (as in the more classical interpretation of brahmacharya) or impulse control and moderation (as in the more modern interpretation of brahmacharya) may bring up in your mind’s eye:
The objectification of beings that you partake in without realizing, almost constantly
The strength of the drive to procreate and how much it influences your behavior
The impact of desire on your values and goals
Aparigraha: The Art of Non-Grasping in a World Ruled by Possession
Aparigraha is often translated as non-grasping, non-covetedness, and non-possession. I prefer the translation of non-grasping because in my reflections, I have come to feel and think that non-grasping does not necessarily equate to not having. Instead, not grasping refers to the way in which one should have, if one chooses to have. It is like the image of a flower, swaying in the wind. One can ‘have’ the flower by observing its beauty and inhaling its scent—by experiencing it. One can also ‘have’ the flower by plucking it. These two methods of ‘having’ are radically different. One respects the innate nature of the flower; the former, one could say, does possess the flower… but without owning it. In the latter example, one disregards the innate nature of the flower through the exertion of personal control in the vain attempt to immortalize that which is temporary.
This is the crux of aparigraha: a respect for the way of nature, the inherent dharma of things and beings. It is not simply knowledge of but also the acceptance of the fact that everything is bound to change and more than that, meant to change. When we do not grasp, we have no expectations, and when we have no expectations, we live entirely in the Now. When we do this, we are able to remain completely open to the world of potentiality and possibility that is constantly existing at our fingertips. Because we remain open, we are able to live to the fullest. In this way we are able to have much, much more than we would be able to have when we are grasping. For when we grasp, we abide by the limitations inherent in the specifics of our desires; when we do not grasp, we remain desiring of everything and nothing, and are therefore able to enjoy and have the entirety of the world and everything it wishes to offer us.
Non-grasping is one and the same as not having expectations and practicing non-attachment. It is a vow by which we learn to experience the fullness of the world. It is also a vow by which we discover the fullness of ourselves. The gift of discovering the unfathomable depths of our potential comes with the uncovering of areas in which we have limited ourselves by identifying ourselves with that which we desire (and grasp for). From this, we become simultaneously more known to ourselves and more comfortable with the vastness of the reality of knowing how much we do not know.