By Rachael Freeland

You may have heard your yoga teacher talking about the yamas and niyamas in class, or perhaps you’ve even read about them. The yamas and niyamas make up the first two limbs of yoga, according to Patanjali’s yoga sutras. The physical postures and practises, that we are often more familiar with, make up the 3rd limb. Altogether, there are 8 limbs of yoga; yamas, niyamas, asana, pranayama (breathing), pratyahara (moving beyond the senses, from an outward focus to an inner focus), dharana (concentration – or a preliminary to meditation), dhyana (meditation) and Samadhi.

I remember when I was first learning about the yamas and niyamas and I had some trouble trying to recognise it in my day to day life. So I’ve written about an experience that not only describes the first 2 limbs, but also explores the levels of the mind in action. Initially I highlighted the sections, that if I had remembered the yamas and niyamas, I may have been able to reduce the resulting conflict and anxiety. Later, I highlighted when I began to remember the yamas and niyamas, and also the effect this remembering had on the clarity of my mind.

The color coding is as follows: Ahimsa, Satya, Asteya, Brahmacarya, Aparigraha, Sauca, Samtosa, Tapas, Svadhyaya, and Ishvara pranidhana. At the end is a explanation of the meaning of each of the 5 yamas and 5 niyamas. I hope you enjoy ☺ Rachael

When I stepped off the plane after having been away travelling for 3 months, I felt a wonderful sense of kindness and empathy towards all other beings, and a strong sense of connectedness with everything (fuelled perhaps by the 3 months of freedom from responsibility, fun and frivolity). Not even the cold weather or impatient drivers leaving the airport could burst the serene bubble this inspiring experience had wrapped me in. It seemed that all the anxieties and worries which pervaded my usual everyday experiences were bouncing off, leaving me unaffected. I couldn’t help but smile. It’s incredible the clarity that comes, when ahamkara operates more from buddhi. Unfortunately, by about the second week, coinciding with the delivery of a rather large credit card bill and the dawning realisation that I was unemployed, my serene bubble began to spring a leak. One particular day, I intended to wake early for some asana practise, followed by a few solid hours of trawling the job ads and writing my resume. Instead I woke at 10.30 am, feeling tired and listless, and possibly still jetlagged. Frustrated, I leapt out of bed and straight into the shower. Any sense of peace and tranquillity evaporated with the steam. I berated myself, my family and anyone else within close enough proximity, for me having slept in and subsequently not doing any asana practise. Clarity was lost as I embraced manas. I began to identify more strongly with the movements of my mind (1:4, Iyengar, 1993) and ultimately forgot the rest of my yoga practise as well. As I prepared breakfast I continued to stew – embracing manas completely. I grabbed the newspaper to distract myself, and soon became caught up in the dramas of the world. I burnt the toast and had to start again, but finally something akin to a meal was ready. I sat down to eat and before I knew it the meal was gone. Later I sat at my desk intending to see what job vacancies were around. Instead I fussed around with papers, organised myself, sorted out gifts that hadn’t yet been given out and well, if I’m perfectly honest, I procrastinated. I even picked up my account book and tried to organise my finances. But then I quickly remembered I’d just spent all of my money! The all too familiar worry and anxiety began to set in. I cannot stand being in debt. I felt my stomach flip flop, and the furrow that had taken 3 months away to remove began to resurface at my brow. I don’t know why I’ve always disliked being in debt. Maybe it’s the fear that I might not have enough money to live? I needed a distraction… I needed to find a job… I had bills to pay… I wanted to sleep… Suddenly I was feeling very tired. I wanted to be back in Italy, where all I had to worry about was which restaurant I was going to try for dinner. I needed… I wanted… Flustered and overwhelmed I decided I needed chocolate – that always helps. But was 11.30am too early for chocolate? Surely not. Who was I kidding, I was no longer sure what I needed or wanted. How had my mind become so overwhelmed so quickly? The more I thought, the more immersed I became in manas. I needed to just settle. I needed clarity. The klesas were in full swing as my mind jumped around like a wild monkey (kshipta). Avidya muddied my perception of “my true self”, and of what really mattered. I became caught up with asmita, believing I needed to be in control. I was completely attached (raga) to this sense of control, to the joy I’d experienced on my holiday, and sought to escape (dvesa) my disappointment and frustration by eating chocolate, reading the newspaper, and ultimately avoiding the mundane chore of actually writing my resume and applying for jobs. Even my attachment to life could be demonstrated by my attachment to the things of life; ie to chocolate, to money, to plans. The klesas operate at many levels within each of us, and they create an imbalance between our mind and body and disconnect us from the divine, or from our higher selves, or however we might see this (Iyenga, 1993). For me, beginning to understand how the klesas disturb the balance in my life is incredibly powerful. Whilst I admit it’s rather challenging to maintain this mindfulness all the time, it creates the freedom to begin to stop, or at the very least change, the many repetitive cycles I experience in my thoughts and actions. It is these cycles that when, fuelled by perceived stressors and ultimately left unchecked begin to escalate. And I, like so many others find themselves completely immersed in the klesha’s, unable to identify what is real or true, losing that sense of connection with themselves and others and ultimately finding that the health of both the body and the mind are suffering. This in turn can lead to greater avidya, stronger attachments, more debilitating aversions and ultimately the development of mental health issues. It’s at this point (and hopefully, as my practise progresses, it will occur much quicker!) that I can let go of the idea that pursuing the klesas further will lead me back to buddhi. I’ve found the yamas and niyamas have been integral to discerning this path. The more I adhere to the guidance provided by the yamas and niyamas, the greater the clarity I experience. So lets go back now to the story. I was literally turning in circles, both physically and mentally, trying to work out what I wanted or needed to do. So I put aside the pen, and decided to let go of any attempt to study right now, or eat chocolate for that matter. Instead, I headed to my mat. After 3 rounds of surya namaskar A, my mind began to settle. The first round was a little stiff. But I pushed my way through it, almost trying to punish myself for my own procrastination. The second round became much softer, as I tried to balance sthira and sukha, and ultimately let go of ahimsa. In the third round I introduced a virabhadrasana sequence, as it always helps to ground me. I find an amazing sense of balance, between mind and body, and between power and gentleness in virabhadrasana 1. In virabhadrasana 2, I explored that sense of surrender, and began to reconnect with the present moment, and with a sense of something greater than myself. After another 2 rounds, I noticed my thoughts become progressively more subtle. I slowly began to observe the thoughts as they moved through, rather than simply identifying with them. I tried to embrace Patanjali’s idea of using the mind to understand, control and still the processes of the mind (1:41). I began to feel a sense of clarity again. I could accept where I was at now, I could see what I needed to do (firstly apologise to my family…then look for work), and so I set about doing it. My sense of I had begun to move back towards buddhi. Life is incredibly complicated, and the mind easily clouded. Sri Krisna said, (that) “for the person who has conquered their mind, it is their greatest friend; but for the person who fails to do so, their mind will be their greatest enemy” (cited by Swami Rama, 1999). The challenge of course comes in attempting to use the mind to control the mind, through discernment and detachment. For me this is an ongoing challenge. I move quickly and rapidly into manas, only occasionally catching glimpses of buddhi, and the clarity which buddhi brings. It has been the yamas and niyamas that provided the framework I needed, to try to balance that which is expected from me in the world, and that which is required on the yogic path. As a yoga therapist, particularly with a background in psychology, I hope to encourage clients/students to develop their own self-awareness (svadhyaya) and exploration of the yamas and niyamas, both in the session and where appropriate in the therapeutic practise these students take with them. Ultimately how we are on the mat can often reflect how we are in the world – our relationship to ourselves, to others, and to our practise. The mat then can be a wonderful place to begin this exploration, and so begin practising the yamas and niyamas. Appendix A YAMAS Ahimsa My self talk, the way I cooked my breakfast, my initial asana practise, and when I snapped at my family all constitute violence. Whilst they are not all physically aggressive, they still inflict pain. This in turn creates guilt and further disturbances in my mind. Further to that, my family may retaliate by snapping at me. Patanjali was very wise when he said that once ahimsa is established, others abandon hostility in our presence (2.35; Iyengar, 1993). Satya Satya requires that there is strict avoidance of all exaggerations, pretense, equivocation, and of withholding information (class notes). For me, apologising to my family involves satya. Likewise recognising that my procrastination and avoidance is simply that and not actual blocks to doing the tasks I’d asked of my self. In letting go of my pride and other attachments, I can honour my higher truth. This provides the opportunity for growth and change. Without this truth, disharmony grows. And what happens at the level of my mind is generally mirrored in my environment. Asteya Unfortunately this yama didn’t seem to fit into this essay. Essentially its teaching is not taking anything that doesn’t properly belong to us, both tangible and intangible. It is the intangible things I find more difficult. ie. I start work late to go to a yoga class. Ultimately, I am stealing time I am being paid to do other things with (but I really like the class…). Brahmacarya Traditionally, brahmacarya sees the celibate individual transform their vital energy into spiritual energy (Iyengar, 1993). I’m not sure I’m prepared for celibacy, so I prefer to think of it in terms of lessening my attachment to the enjoyment of the senses. Which, to be quite honest is challenging in itself. My craving for chocolate (a very fickle relationship), like my desire to be back on holidays, represents an escape from the confused state of mind I had found myself in. By turning to my asana practise, I was able to create space for some much needed clarity. This helped me detach from my cravings, so I could see them for what they were. Aparigraha Aparigraha means non-possessiveness. It can be about living without surplus possessions, about having an experience but not holding onto it, but also about not holding onto one’s thoughts (Iyengar, 1993). I wanted to get back onto a plane, to hold onto those holiday experiences. I wanted to have enough money, for what in hindsight I’m not really sure. These thoughts disturbed my mind. They created worry and anxiety, and they prevented me from feeling contentment (santosa). NIYAMAS Sauca Sauca is about purity and cleanliness of body and mind (Iyengar, 1993). Worrying, procrastination, eating without awareness, even reading the newpaper can create stress, and cloud the mind with emotions. Asana, Pranayama and Meditation practises cleanse the body and the mind, and begin to restore clarity. Santosa We need contentment to establish a calm, clear mind. And it is a calm mind that reflects our true nature. When I wanted to still be overseas, I became discontent. I was suddenly caught between two places, one imagined, one “real”. I couldn’t embrace or accept what I needed to do. I didn’t want to write my assignment. My mind became clouded by “I want… I need…” These desires created suffering. Asana practise and meditation stills the mind, and cultivates contentment in the moment. Tapas Tapas encompasses will, austerity, self-discipline, and moving outside ones comfort zone. It was self discipline that enabled me to let go of procrastination, and try to shift/burn off the frustration through asana practise. This ultimately allowed my body and mind to begin to reconnect with my higher self, and not only start looking, but actually apply for a job. Svadhyaya This entire assignment has been an example of svadhyaya. It has involved self study and reflection, combined with the study of the scriptures. The theoretical study has and will continue to inform and support my personal experiential study, as I continue on this path of, and to yoga. Ishvara pranidhana Ishvara pranidhana is particularly challenging for me, yet freeing. I like to be in control, and more often than not, believe I can ‘think’ my way through any dilemma to solve it. Unfortunately, this creates worry, anxiety and an attachment to ‘my’ plans. Ishvara pranidhana focuses instead on ‘being’, it provides a pathway from the ‘ego’ to our divine nature – to grace, peace, love, and clarity. Through asana practise I reconnect, remembering that I cannot control everything, and that I need to have faith. (Of course this is sometimes easier said than done). References Iyengar, B.K.S (1993). Light on the Yoga Sutras of Patanjali. Thorsons, London. Swami Rama (1999). Living with the Himalayan Masters. Himalayan Institute Press: Pensylvania. Lisa Kempster. 2004 Class Notes. Yoga Therapy 2007