Gratitude

As we prepare to gather with friends and family for Thanksgiving at the end of this month, I wanted to offer some reflection on gratitude, and how it fits into the yogic worldview. 

With regard to gratitude, there are two Sanskrit words that are found in classical yoga, Aparigraha and Santosha, which are two of the ten fundamental commitments essential to the yogic lifestyle. These “ten commandments” are observances and restraints that serve as the ethical and moral foundation for yoga practice, and they are integral components of the 8-limbed path that Patanjali prescribed in the Yoga Sutras, over 2000 years ago.

Santosha means contentment. It is a willingness to accept what life brings with a sense of equanimity, gratitude and joy. It involves developing the ability to move through life’s vicissitudes as witness to it all, rather than being emotionally caught in the waves.  Through the eyes of unconditional love, we see joy and struggle, pain and pleasure, gain and loss without losing our sense of balance.  Santosha involves a deep trust in Spirit’s love, knowing that all that happens is somehow for our highest good and that we lack nothing.

 Aparigraha is the flip side of that same coin--it means non-possessiveness, non-coveting., non-greediness, or phrased in a more affirmative way, "acknowledging abundance." It’s about being happy with what you already have. In this consumer- driven culture that continually screams  “Bigger!  Better! More!”, abundance is a frame of mind that must be mindfully and perseveringly cultivated.

Practicing wanting what you have, rather than succumbing to the incessant desire to have what you want, encourages us to live simply, for our own spiritual health and for the health of the planet.

Santosha and Aparigraha naturally feed into one another. When one practices the restraint of non-possessiveness, contentment is a natural result. When one engages in practices that strengthen contentment, then desire, jealousy and a sense of lack naturally fall away.

Implicit in this practice is generosity—when we realize that we have more than enough of what we need, giving and sharing with others flows with ease.

But, what if one is living in real poverty, unable to meet their most basic needs for nourishment, shelter, and health? Practicing contentment and non-possessiveness is not about minimizing the awareness of true poverty, or about glorifying suffering.  Instead, yoga values cultivating a lifestyle of inward and outward simplicity, which involves becoming clear about true needs versus wants.

The practices of Santosha and Aparigraha do not mean that we should not work to improve our conditions or to create more abundance in our lives. But we can begin with a sense of acceptance of what is, and of what karmic influences brought us to where we are now. We can practice gratitude regardless of our circumstances, noticing what we have been blessed with and where there already is abundance and grace. It is from that spiritual vantage point that we ask Spirit to guide us toward our next right actions.

If you would like to explore the practices of contentment and non-possessiveness more deeply, I invite you to read my previous blog posts on Santosha and Aparigraha.

May your mind and heart be filled with gratitude and ease, so that each and every day is for you a celebration of Thanksgiving.

Authenticity

Henry David Thoreau said, “We are constantly invited to be who we are.”

I think that’s a beautiful description of Kripalu yoga, which is an inquiry into who we are, through movement, breath, and awareness. When we practice on the mat, we are engaged in a process of discovery as to who we are in this moment, and then the next, and the next. The same applies to our practice off the mat, as we work to live ethically, mindfully, heartfully.

The yogic view sees the self as being many-layered, having a physical body, a subtle or energy body (which includes the thoughts, emotions, intuitive wisdom, and the circulation of life force) and a causal body (expansive and blissful).  In this exploration of our many-layered selves (see my post on the 5 koshas for a more in-depth discussion), we have the opportunity to live our lives from a more authentic place.

One of my teachers at Kripalu, Dinabandhu Sarley, says that when what we think, what we feel, what we say, and what we do are all in alignment, something transformational happens—it’s called authenticity.  Just as we practice physical alignment on the mat to allow prana (life energy) to flow freely through us, practicing alignment in all aspects of our lives allows us to be a clear, open conduit for prana to flow through us and into the world through our actions.  Our ability to be powerful in our lives is contingent upon our ability to bring those four areas into alignment.

When any one or more of those areas—thought, feeling, speech, action-- are out of sync with the rest, the conduit becomes blocked—it’s like a garden hose that gets kinked in 4 places.  We can’t be truly at peace or fully alive if we are lying to ourselves, not being truthful with others, or otherwise “in the closet” about who we truly are. Our life force becomes impeded and depleted.

Ultimately, a yogi’s life becomes focused on the question: “How do I become free, whole and alive?” Yoga gives us tools with which we can practice living in alignment, such as the yamas and niyamas, which offer ethical guidelines for our interpersonal relationships and personal commitments. In short, they call us to speak the truth, honor one another, and live with intention and direction.

Practicing authenticity takes courage, as well as much unlearning of unskillful ways of being that may have become deeply ingrained.  Being authentic does not guarantee that we will be liked. In fact, we are likely to ruffle some feathers and perhaps alienate some people who are not ready to receive the rigorous honesty that it entails. When we tell the truth, in the deepest sense, things begin to re-arrange in our world. Things, people, and activities that don’t serve us clear out of the way, making room in our lives for What Really Matters.

Ultimately, authenticity is about living from Love. As yogis, may we support one another in this discovery of the truth of who we are.

Everything will line up perfectly when knowing and living the truth becomes more important than looking good. ~Alan Cohen

Seek out that particular mental attribute which makes you feel most deeply and vitally alive, along with which comes the inner voice which says, ‘This is the real me,’ and when you have found that attitude, follow it. ~William James

Ishvara-Pranidhana

Hello Dear Yogis,

Over the past ten weeks we have been exploring the yamas and niyamas, or restraints and observances that are an essential part of the yogic life.  They are invitations to take our practice beyond our mat, allowing yoga to be something we live rather than something we do for a few hours per week.

This week brings us to the last of the niyamas, Ishvara-Pranidhana, which means “surrender to God.” Now, if the “G” word makes you uncomfortable, please feel free to insert whatever word resonates with you.  Ishvara-Pranidhana means to surrender to THAT which is larger than ourselves, and THAT can be called Spirit, Creator, Source, Divine Presence, Essence of Being, Infinite, or simply Love.

The practice of surrender involves dedicating all of our actions and will to a Higher Power. It means stepping outside of egoic mind and offering ourselves to a power greater than the small self. “Greater” doesn’t necessarily mean outside of us, as that Power can be seen as the essence of who we are.

Ishvara-Pranidhana doesn’t mean surrender in the sense of giving up anything. Rather,  it means being filled up with the consciousness and love of the Divine Source. When we surrender  to God, no one loses any part of themselves or takes anything away from anyone else. As tantric teacher David Deida describes it:

The word "surrender" is often interpreted as giving up, as weakness, as admitting defeat. Although this is one way to use the word, we will use it in a different way. Surrendering means letting go of your resistance to the total openness of who you are. It means giving up the tension of the little vortex you believe yourself to be and realizing the deep power of the ocean you truly are.

The Bhagavad Gita teaches us to surrender the fruits of our actions to the Divine. This doesn’t mean that we don’t put effort or energy into our work or other endeavors of our lives. On the contrary—we live and love and work with great commitment and intention. But there is a letting go of the attachment to the results, and a softening of the egoic sense of self, the separate “me.”  We open to the flow of grace and allow Spirit to work through us. This involves cultivating a deep faith, a sense of trust in Spirit’s will for us. This is a basic thread of spiritual wisdom that is woven through all of the world’s religious traditions. “Thy will be done” and “Let go and let God” are universal teachings.

One need not have a belief in a specific deity or personified image of God in order to live with a surrendered heart. For some, it’s more of an acceptance of what is, and a practice of embracing each moment fully. In opening deeply to life without resistance, one can move forward with greater power and intuitive knowing of the next right action.

When you surrender to what is

and so become fully present,

the past ceases to have any power.

The realm of being, which had been obscured

by the mind, then opens up.

Suddenly, a great stillness arises within you,

An unfathomable sense of peace.

And within that peace, there is great joy.

And within that joy, there is love.

And at the innermost core, there is the sacred,

The immeasurable. That which cannot be named.

~Eckhart Tolle

Here are some suggestions for inquiry around Ishvara-Pranidhana:

--On the mat, notice if you are struggling with a posture, either straining or resisting. Practice consciously using the breath to surrender, letting your body and mind melt into That which moves through you. Let prana, the life energy that permeates all things and beings, fill you with it's wondrous grace as you release into the pose. Let go of perfecting the pose--rather, give yourself to it fully and surrender the outcome.

--Reflect on an area of your life in which you are struggling with willful attachment and/or are feeling powerless.  Make a conscious decision to practice “turning it over” to a power greater than yourself. Prayer can be an effective tool in surrendering one’s will to the Divine.  The third step prayer of Alcoholics Anonymous has been transformational for countless individuals who are challenged by addiction:

God, I offer myself to Thee--to build with me and to do with me as Thou wilt. Relieve me of the bondage of self, that I may better do Thy will. Take away my difficulties, that victory over them may bear witness to those I would help of Thy Power, Thy Love, and Thy Way of life. May I do Thy will always!

If this is a new practice for you, it may involve “acting as if”, or suspending your disbelief and embracing it as an experiment—a spiritual adventure.

--Reflect on any areas of your life where you have completely let go and surrendered to Spirit. How has that changed your life?

--Create a “God box.” Each morning, write down on a slip of paper whatever needs to be surrendered or turned over to Spirit. Place it in the God box.  Ask that you may be a channel of God’s love and light today, a conduit through which God’s healing power and grace may flow. At the end of the week or month, take the slips of paper and burn them, allowing the transformational element of fire to send your prayers out into the Universe. 

The Blessed Lord said:

Listen, Arjuna: I will tell you how you can know me beyond doubt by practicing non-attachment and surrendering yourself to me. I will teach you the essence of this wisdom and its realization; when you come to master this, there is nothing further that needs to be known.

~Bhagavad Gita 7:1-2, translated by Stephen Mitchell

Svadhyaya

Today we come to the fourth niyama, or observance, known as svadhyaya, meaning “self-study.”  Sva means “self; one’s own” and  adhyaya  means “study; going into.” Often translated as “study of the scriptures,” it is really more about availing ourselves of all the resources that will help us understand the nature of the true Self. Both scriptural study and inner inquiry through meditation and prayer are essential tools for illuminating knowledge of Self.

Please note that in Indian philosophy, the word “self” (with a lower-case “s”) refers to the egoic self, the personality, the part of our being that is caught up with worldly desires and concerns.  The “Self” (with a capital “S”) refers to the transcendent, Divine essence that is our true nature. It is Self-realization that is our true life’s purpose.

In addition to scriptural study, contemplation and meditation, svadhyaya involves associating with like-minded seekers who will support us on our path. Gatherings where yogis come together to share inquiry are called satsangs, or “meetings in Truth.” This can happen through a community of practitioners that mutually support one another, or in a group of devotees that follow a particular guru or teacher.

Japa, or mantra repetition, is another aspect of svadhyaya. It is traditionally practiced with a mala, a necklace or bracelet of prayer beads. Repetition of a mantra helps to still the mind and focus awareness on the Divine. It is seen as a way of purifying one’s mind and heart, clearing away distractions and obstacles to knowledge. One can use any name or attribute of God/dess that one finds inspirational, or any prayer that serves to open the heart and turn the mind toward Spirit.

On the mat, our asana practice offers us an opportunity for deep Self-study. Paying exquisite attention to the movement of the breath, the sensations in the body, and the arising and passing of emotions and mental states can cultivate deep insight into who we truly are. Eventually we see that there is something greater, deeper, more subtle and vast than what is passing through this body-mind.  In the words of poet and yogini Danna Faulds:

What is the soul of yoga? Follow your heart into the center of the pose and find in the midst of detail and precision, in breath, alignment, balance, bliss, fear, and sadness—
at the very core of all this is Love.

One of the methods of inquiry into the Self is the deep and relentless use of the question “who am I?” This is the core practice of Jnana Yoga, the path which uses the power of the mind to transcend the mind. One peels away the layers of the self by affirming: “I am not this body, I am not this thought, I am not this wave of emotion, not this ego—not this, not this, not this,”-- to discover what is left when all those false layers the self are dissolved. One asks, over and over,” Who am I, essentially, in truth, beyond appearances, beyond what is always changing?”

As rivers, flowing down, become indistinguishable on reaching the sea by giving up their names and forms, so also the illumined soul, having become freed from name and form, reaches the self-effulgent Supreme Self ~ Mundaka Upanishad

What I’ve mentioned above are some of the traditional methods of Self-study. However, there are countless ways that one can explore the nature of the Self.  Any sport or athletic discipline, artistic or musical endeavor, or the development of any skill or art form can be an avenue into one’s true nature if undertaken as a spiritual practice (rather than motivated by the ego’s need for recognition and achievement). Any study that helps cultivate self reflection is part of svadhyaya.  Just as it is said that “all roads lead to Rome,” all passionate pursuits lead to Self-knowledge.

The practice of Svadhaya is supported by and interwoven with the observance of 2 other niyamas—tapas (discipline) and Ishvara-pranidhana (surrender to God). When our inquiry into ourselves is energized by the inner fire of tapas and inspired by a strong  devotion, then we have found a powerful formula for awakening.

There’s a simple and lovely meditation practice that I’ve been working with lately. It uses the repetition of the mantra So Hum. (aka So Ham). So Hum literally means "I am That" (So = "That" or "Thou" or "Divinity"; Hum = "I am") and the mantra’s aim is to bring about union (yoga) between one’s individual consciousness and Divine Consciousness. 

Find a comfortable seated position, either in a chair or on a cushion on the floor, with the spine erect and the body relaxed. Inhale on the word “so,” exhale on the word “Hum.” Let the mantra follow the breath, with the exhale being longer than the inhale. Soooo…  Hummmmmm.... This mantra is repeated silently to oneself—no actual sound is made, except for the breathing. As the breath cycles in an out, the mantra becomes an endless loop affirming “I am that I am that I am…”

Just a few minutes of this practice has the power to calm the mind and sharpen the awareness, reminding us of the vastness that we truly are.

Self is what gives breath to Life. You need not search for It, It is Here. You are That through which you would search. You are what you are looking for! And That is All it is. 
~Poonjaji

Here are some suggested inquiries for exploring svadhyaya in your life:

--In what ways do you seek out community that supports you in turning toward your true Self? How do you experience satsang?

--using a mantra or Divine name that resonates for you, make a commitment to practice japa (repetition) of that mantra for 40 days. Reserve judgment of the efficacy of the practice until after the 40 days are over. Keep a journal to record what changes you notice in your life.

--Similarly, practice the So Hum meditation for 40 days. Take it on as an experiment, with a spirit of adventure. Notice what shifts, either in subtle or more obvious ways, in your life.

--What sacred texts have been powerful for you in shifting your views of self or reality? Be willing to read something new. In exploring scripture, one need not be restricted to Hindu texts. The Tao Te Ching, the Buddhist sutras, the Hebrew or Christian Bibles, or the writings of contemporary authors such as Eckhart Tolle and Gangaji can all be inspiring and transformative tools for exploring the question “Who am I?”

--Don’t forget to have fun in your inquiry!

The Self that is subtler than the subtle and greater than the great is seated in the heart of every creature. ~ Katha Upanishad

Be the Self and that is bliss. You are always that. The Self is always realized. ~Ramana Maharshi

Tapas

Over the past several weeks I’ve been writing about the yamas and niyamas, or restraints and observances that are an essential part of the eight-limbed path of yoga. This week brings us to a discussion of tapas, the third of the niyamas.

The Sanskrit word tapas  translates as “heat” or “fire.”  The root  “tap” means “to burn, blaze, shine, consume by heat or suffer pain.” As a niyama, tapas means austerity, endurance, self-discipline, effort, asceticism and the control of or abandonment of desire. It involves willpower and the exertion of ”burning effort” in our practice.

Now, you might read this and say, “Suffer pain? Asceticism? Austerity? No thank you. I’m outta here.”

But, if you’re still with me, let’s explore this a little further.

In today’s culture, we generally associate the term “austerity” with severity and deprivation. However, within the philosophy of yoga, austerity is an opportunity to free ourselves from distraction. And it’s often true that when we discipline ourselves toward a long-term goal, we may experience difficulties and challenges as we confront the limits of our own commitment and self-control. Yet, with the support of our teachers and a community of fellow practitioners, our personal fire becomes stronger, and we find great rewards from the inner strength that we cultivate through our practice.

Last fall I went to a yoga festival in California where I happened to notice a young man wearing a t-shirt that said “life begins at the end of your comfort zone.” That has become somewhat of a motto for me these days. When I notice myself avoiding anything uncomfortable, when I see that I’m clinging to what’s easy, familiar and safe, when I’m unwilling to step into the fire of a challenging practice or situation, I remind myself that growth is often uncomfortable.  Being fully and deeply alive means stepping into the fire with courage and faith.  

Going beyond our comfort zone does not mean that we need to create unnecessary pain or suffering for ourselves. It’s not about self-flagellation. The underlying operative principle here is Love.  And we must remember that the practice of ahimsa (non-violence) applies to all activities that we undertake.

In addition to self-discipline, the niyama of tapas also implies purification. Just as fire transforms all that it touches, tapas is a method of personal transformation. In the practice of tapas, we find our own inner flame – the fiery motivation that keeps us focused on our goals and helps us to incinerate any obstacles blocking our path. Sensory temptations, laziness, negative thoughts, weakness and blockage in the body, and self- centeredness are gradually overcome by the observance of tapas. Clear and disciplined focus limits the power of the senses to distract us, and in this way, tapas perfects the body and mind, and clears away impurities.

Tapas cleanses the inner debris existing in the physical body, the subtle/energetic body, and the mind in many ways-- through asanas, pranayama, a healthy diet, and meditation practices. In this way, tapas relates to the first niyama, saucha (purity/cleanliness). Brahmacharya,  the moderation of one’s vital energy, is also a natural extension of tapas. Its practice helps keep the fire of the heart bright and pure.

The way tapas manifests is different for each individual.  Each of us is called to examine what it will look like for us, and to what depths we are willing to take our sadhana (spiritual practice). There is no right or wrong here--only an invitation to examine our goals and our level of commitment. We can also ask ourselves what our "burning desires" are in our lives. What calls us forward with passion?

I must mention here that many of us struggle with addictive behaviors that seem to overpower our self-discipline or willpower. This can be very discouraging and demoralizing. Seeking support from a spiritual teacher, recovery support group, or therapist can be an essential life-line, helping us recommit to our spiritual practice, one day at a time.

Here are some inquiries for exploring tapas in your life, whether or not you engage in formal yoga practice on a mat:

--What am I passionate about? In what ways do I discipline myself to engage in that endeavor or work toward those goals? How do I create focus in my life so that I can nurture and support that passion?

--In what areas of my life do I exhibit self-control, discipline and focus? What have been the benefits?

--Are there areas of my life where I have been undisciplined? What have been the consequences of this lack of focus?

--Do I have an addiction that I have not been able to control with willpower alone? How has that affected my spiritual practice? What resources are available to me for support, and am I willing to use them?

--What calls to me with a burning desire, and why? How can the practice of tapas move me forward toward manifesting that vision?

Living tapas, you are like a burning arrow. swift and direct in reaching your goals. With single-pointed focus, you burn away everything in the way of your achievement. Consumed by the fire within, you are disciplined in overcoming destructive desires. You are strong enough to combat negative forces and strive past all obstacles in your path to victory. ~Joanna Mosca, YogaLife: 10 Steps to Freedom

Santosha

Hello Dear Yogis,

Last week we began our exploration of the niyamas, which are the inner disciplines and prescribed observances that bring greater aliveness to the yogi’s life off the mat. I spoke about saucha (purity and cleanliness), and its many levels and benefits.

The second niyama is santosha, which means contentment. This is the kind of contentment that allows us to meet the vicissitudes of life with equanimity and acceptance. Whatever life brings, we maintain our sense of inner calm as we cultivate the “witness”—the awareness that watches without getting sucked into identifying with the story.  We learn to view our life situation with a detached (yet compassionate) presence.

Santosha does not mean that we never experience dissatisfaction or get upset. We are human, and waves of emotion move through us. But having a strong foundation in the practice of santosha means that we are better able to observe these emotions as they pass through. We see the forest through the trees.  We are more readily able to return to center, rather than indulging in thoughts of victimhood and other habits of negative thinking.

The ultimate embodiment of santosha would be the ability to maintain unwavering serenity in the presence of all of life’s ups and downs. We are able to witness pain and pleasure, hardship and ease, through the eyes of unconditional love, without succumbing to emotional disturbance.

No matter what happens, we maintain a state of peace and emotional evenness, knowing that we have God’s love and lack nothing. We have faith that everything that happens is somehow ultimately for the highest good. The adept at santosha becomes the alchemist who can transform the worst situation into a glorious celebration. When we master santosha, we will be totally free of desires and attachments.  ~Joanna Mosca, YogaLife: 10 Steps to Freedom

This may seem like a tall order for most of us. But part of practicing santosha is compassionate acceptance of ourselves, no matter what.  We are content with wherever we are in our spiritual journey.

In thinking about who actually embodies santosha at this level, I am reminded of Byron Katie, author of the bestseller “Loving What is”, and several other titles. She is a truly remarkable woman, a living example of one who is completely content with whatever life brings. However, she wasn’t always that way—in fact, she suffered from chronic, debilitating depression for over ten years. One day, her mind just cracked open, and the depression dissolved in an instant (along with her identity as a separate self). All that was left was peace and joy.

In her book A Thousand Names for Joy, Katie gives us a glimpse of her world and the unshakeable peace that she now experiences:

I’m preparing a salad. I see flashes of colors. My hands begin to reach for what calls out to me. Red! And I reach for the beets. Orange! And I reach for the carrots. Green! And my hands move to the spinach. I feel the textures, I feel the dirt. Purple! And I move to the cabbage. All of life is in my hands. There’s nothing lovelier than preparing a salad, its greens, reds, oranges, purples, crisp and juicy, rich as blood and fragrant as the earth. I move to the countertop. I begin to slice.

Just when I think that life is so good that it can’t get any better, the phone rings and life gets better. I love that music. As I walk toward the phone, there’s a knock at the door. Who could it be? I walk toward the door, filled with the given, the fragrance of the vegetables, the sound of the phone, and I have done nothing for any of it. I trip and fall. The floor is so unfailingly there. I experience its texture, its security, its lack of complaint. In fact, the opposite: it gives its entire self to me. I feel its coolness as I lie on it. Obviously it was time for a little rest. The floor accepts me unconditionally and holds me without impatience.  As I get up, it doesn’t say, “Come back, come back you’re deserting me, you owe me, you didn’t thank me, you’re ungrateful.”  No, it’s just like me. It does its job. It is what it is. The fist knocks, the phone rings, the salad waits, the floor lets go of me—life is good.

The beauty of the salad, the interruptions, falling on the floor, are all embraced fully, without being partial to any of it. That’s santosha to the max.  I have been deeply inspired by Byron Katie and her process of inquiry she calls The Work. To learn more about this amazing woman and her teachings, visit www.thework.com .

Another aspect of santosha is gratitude. This is a practice we undertake, an attitude we commit to, rather than something we do as a response to circumstances. It is a spiritual muscle that we exercise, as we practice saying thank you for things in our life and in our bodies that we might otherwise take for granted. Gradually, gratitude becomes the foundation upon which we stand. We cultivate a ground of gratefulness to support us and keep things in perspective when difficult circumstances and challenges arise.

It isn’t happiness that makes us grateful; it is gratefulness that makes us happy. ~Brother David Steindl-Rast.

Santosha can also be manifested by practicing being at peace with the simple, mundane tasks of life, without falling into the trap of boredom. We can enjoy the fullness of folding the laundry, washing the dishes, raking the leaves. Our modern culture continually entices us toward bigger, faster, more exciting, and better. Our economic system is predicated on the idea of not-enough, encouraging us to be dissatisfied and restless. Technology is designed to lure us into a fast-paced life with constant stimulation from media and various electronic devices. Our society urges us to keep wanting more, newer stuff.  The clothing we just bought last season is now out of fashion, and the computer that still works just fine is now a “dinosaur.” The practice of santosha affirms our appreciation for what we have and who we are, and allows us to rest in a sense of “enough.”

How can we practice santosha in our daily lives?

--Keep a gratitude journal. Every day, think of at least three new reasons to be grateful.

--Life gives us plenty of opportunities to practice resting in “enough.” Try working with the following affirmation: This is enough, this moment is enough, this person is enough, this meal is enough, I am enough.

--Limit your use of television and other media that make use of ads that continually bombard you with messages that reinforce a sense of lack and inadequacy.

--Include affirmations of gratitude as part of your daily prayer practice. The great Christian mystic Meister Eckhart said that “if the only prayer you ever said in your life was ‘thank you,’ that would be enough.”

--Engage in a regular meditation practice that focuses on equanimity, such as vipassana (insight) meditation.

I came to see that the world is always as it should be, whether I opposed it or not. And I came to embrace reality with all my heart. I love the world, without any conditions. ~Byron Katie

Saucha

Hello Dear Yogis,

In previous posts, we’ve been exploring the yamas, or ethical restraints that are part of the life of a yogi. The yamas are the “don’ts” of yoga; the niyamas are the “do’s”.  And, whereas the yamas are guidelines for social conduct and relationships, the niyamas focus more on personal conduct and inner discipline.

The first niyama is called saucha, which means purity or cleanliness. Saucha can be practiced on many levels, relating to body, mind, and spirit.

At its most basic and obvious level, saucha involves personal hygiene. The yogi incorporates the practice of kriyas, which are various cleansing techniques ranging from methods meant to address the hygiene of the physical body to methods meant to bring balance to the energetic body. Some kriyas are quite familiar to most of us, including daily bathing, brushing and flossing the teeth, exfoliating the skin with a loofah, cleaning the tongue, and flushing the sinuses with warm salted water (neti pot).

Asana (postures) and pranayama (breath work) are also powerful methods for cleansing our physical bodies. The practice of asana tones the entire body and removes the toxins and impurities caused by over-indulgence. Pranayama cleanses and aerates the lungs, oxygenates the blood and purifies the nerves.

Maintaining an orderly space around us nurtures clarity of thought, balance and calm.  Clutter and disorder affects us energetically (you may be familiar with the Chinese art of Feng Shui, which emphasizes the relationship between one’s physical surroundings and the experience of health, happiness, and prosperity in one’s life). When we clean, arrange, and let go of items that are no longer of use to us, we stimulated renewed flow of prana and creativity into our lives. Through practicing this aspect of saucha, we begin to create an environment that supports our internal process of spiritual growth.

In addition to caring for our physical space, we can bring mindfulness to our consumption habits, avoiding processed foods and choosing organically-grown food as much as possible. Purchasing environmentally friendly household products and using chemical-free cosmetics are also forms of bringing purity into our lives.

Occasional fasting, as well as colon and liver cleansing are powerful ways to eliminate toxins are restore the body to optimal health. The Ayruvedic, Chinese, and Western herbal healing systems all offer effective ways to do this, under the guidance of skilled practitioners.

Purifying the mind is another of the intentions behind saucha. During the course of the day, most of us experience a constant, random inner dialogue. Our senses are pulled in one direction or another, as is our attention and energy. Devotion, self-study, and concentration are some of the methods used to bring this random mental activity under control. There are many kriyas that serve to focus and calm the mind, such as gazing steadily at a candle flame, or following the movement of the breath with one-pointed attention. Mental purity can also be achieved by Japa (repetition of sacred names), chanting mantras, and studying and contemplating scripture. All of these practices serve to replace negative thinking and habits with positive thoughts, attitudes and behaviors.


Every day offers us opportunities to practice purification in a variety of ways. All faith traditions and cultures have their own purification techniques, and there are many that we can incorporate into our own practice of saucha. In addition to our culturally prescribed bathing, tooth brushing and flossing, here are some examples of ways to cleanse your life, physically and energetically:
-- Walk mindfully in nature. Taking in the expanse of the land and the sky can serve to clear the mind and body of stagnant energy.
--Singing, repetition of mantras, and devotional chanting opens the heart.
--The ringing of bells, singing bowls or gongs can shift and lighten the energy in a space.
--Smudging with sweetgrass, sage, or incense can cleanse the energy of our physical space and energy body.
--Blessings with water, rituals with fire, anointment with oil help us release the old and begin anew.
-- Refrain from speaking for a day or more. Notice what clears in the mind from observing a period of silence.
--Take a hiatus from television, computer, recorded music, and other technology for several days. Notice how much time you have for connecting with loved ones and with Spirit!
-- Go through closets and clear out clutter.  Give away items you don’t need. See what shifts energetically, and in your life circumstances, when your material world is purified.
--Laugh!. A good, long, belly laugh works wonders for clearing the mind and opening the heart. Check out   www.laughteryoga.org.


In closing, I’d like to add a reminder to be aware of the challenge of focusing on purity in our culture. Western society doesn’t support clean living. We are constantly bombarded with messages to eat junk food, pesticide-laden produce is more affordable and available than its organic counterpart, and our fast-paced life doesn’t allow us enough time to eat pure, home cooking as often as we would like. We are surrounded by environmental pollution, and bombarded with emails, advertising, and toxic messages from the media. Let’s be gentle with ourselves on this path, avoiding self-judgment, rigidity and perfectionism. Let’s support and encourage one another, and enjoy the practice of saucha as a many-layered, loving inquiry.


From purity of food follows the purity of internal organs. From purification of the internal organs, comes unfailing memory. After achievement of memory (i.e. establishment of Soul-consciousness) comes falling into pieces of all knots of life. ~Chandogya Upanishad 7:26:2


Through the knowledge of the Soul, God, one is pure and clean constantly. ~Katha Upanishad 1:3:6

Ten Invitations

Hello Dear Friends,

In the last post, I wrote about the 8 limbed path of yoga, as described in the 2000 year-old Yoga Sutras of Patanjali. Interestingly, the first two limbs of yoga practice are not the postures and breathing that we focus on in class(those are the 3rd and 4th on the list) The practices of yama and niyama (restraints and observances) are presented as the first two limbs. There are 5 restraints and 5 observances, which are essentially a code of personal ethics and guidelines to live by. Some call them the do's and don'ts of yoga, and they've also been called the "ten commandments" of yoga. In brief, they are:

YAMAS

Ahimsa (non-violence)

Satya (truth)

Asteya (not stealing)

Brahmacharya (energy management/moderation/celibacy)

Aparigraha (non-greed, non-possessiveness)

NIYAMAS

Saucha (purity, cleanliness)

Santosha (contentment)

Tapas ("fire" or "heat" of self-discipline, exerting effort)

Svadhyaya (study of scripture and of oneself)

Ishvara-Pranidhana (Surrender to God)

In Kripalu yoga, the yamas and niyamas are not seen as commandments, but rather as invitations into inquiry. They call us toward an exploration of what shifts in our lives when we take on them on as dedicated practice. It is said that, just as postures and breathing allow the healing energy of prana (life force) to come into our physical bodies, living by these guidelines creates an opening for prana to flow more freely through us emotionally and spiritually.

Each of these restraints and observances is going to be embraced and expressed differently by each person. For example, most of us would agree that Ahimsa (non-violence) means that we refrain from killing or doing bodily harm to another person. But what about eating meat? For some, a vegetarian diet is an essential piece of practicing Ahimsa. For others, it may mean simply choosing to eat only meat that is raised sustainably and humanely.

And Brahmacharya traditionally has meant celibacy, but has come to be interpreted as "energy management".  It means using our sexual energy responsibly, as well as other forms of energy. We examine how we are using and expending our life force. Are we making choices that deplete our life energy, or are we learning to conserve it for optimal living?

Tapas, or self-discipline, is going to look different for each one of us as well. The word Tapas actually means "fire" or "heat." With regard to yoga practice, it involves willpower, endurance, and austerity--exerting burning effort in our practice. Each one of us is called to examine what that will look like for us, and to what depths we want to take our sadhana (spiritual practice). There is no right or wrong here--only an invitation to examine our goals and our level of commitment. We can also ask ourselves what our "burning desires" are in our lives. What calls us forward with passion?

Over the next few weeks, I will be sharing reflections in this new blog about each of these yamas and niyamas. These practices and principles do not require you to embrace a particular religious doctrine. Rather, they can be seen as complementary to any other spiritual path. It is my hope that they will inspire you to look more deeply at your life through a yogic lens, and that it will be a spiritually enriching inquiry.



Out beyond ideas of wrongdoing and rightdoing,
there is a field. I'll meet you there.

When the soul lies down in that grass,
the world is too full to talk about.
Ideas, language, even the phrase "each other"
doesn't make any sense.

Jelaluddin Rumi, translated by Coleman Barks