Yoga
Yoga Theory - The Yamas and Niyamas Ahimsa
Have you ever considered, really considered, the reasons why you practice yoga? Is it for a lithe body? To assist in kicking a bad habit? Or maybe to calm the mind? These are all good reasons, of course, and reasons why many of us do practice yoga. However, the ESSENCE of yoga goes much, much deeper than physical poses, seated meditative positions or a calm mind. Yoga is a way of life.
The word "asana", in its earliest sense, means "seat" or seated position. Asana was meant to assist the practitioner for long seated positions of meditation, mantra (chanting) and purification rituals. Today, we see all sorts of "asanas" in magazines, on videos and of course in our classes. Promises of strong, healthy bodies with elongated muscles and a much calmer mind are what attract to "asana" practice as we know it today.
But WHY? Why do we twist and turn and bend and stretch and elongate our bodies into poses that make most non-practitioners ask "Why would ANYONE want to do that?" Likewise, why did the yogis of India sit for hours on end, sometimes days or longer, in uncomfortable positions, often times under uncomfortable circumstances?
A look at the Yamas and Nyamas will help us answer this question.
But first, WHAT are Yamas and Nyamas and why are they important to "me", a modern day yogi, trying to juggle practice with a job, family, social time, etc? Yama means "restraint or abstinence" and Nyama means "observances" and they are the first 2 Observances" in Patanjali's Astanga or "8 Limbed" Yoga Method. (Yoga is thousands of years old and Patanjali did NOT create Yoga but he was the first person ever to write a "manual" on Yoga, the still available and very important "Yoga Sutras".) These restraints and observances are just as important for the yoga practitioner today as to the early practitioners of India. In this newsletter we will start with one if the most important Yamas (restraints) called "Ahimsa" or non-harming.
Ahimsa or Non-harming
Related directly to practice on the mat, Ahimsa means not to bring harm to yourself in practice. Some teachers will only teach Ahimsa in this context as it relates to physical practice. However, much more important is how we apply it to our daily life and dealings with other humans, animals and the world around us.
To practice Ahimsa means to refrain from bringing harm to others in action, word, thought or deed. This extends to animals (a vegetarian diet is recommended for all serious practitioners of yoga) and the world around us (bringing the least harm to Mother Earth in all our actions). In refraining from bringing the least amount of harm to others we bring the least amount of harm to ourselves (the law of cause and effect known as Karma).
Serious practitioners of yoga and meditation are taught to accept the theory that even a mere thought can send out powerful manifestations, both positive and negative depending on the thought and the intent of the thought. And this is where we start: with our thought process. If it is true that each thought we have creates our reality and affects those around us and our whole environment, why do we bother with even one negative thought? Why not fill our waking moments with thoughts that create positive environments for ourself and for others?
Once we get our thoughts in check, it is now much easier to have control over the words and actions we send out into the physical world. Simply put, we strive to never say anything intentionally negative about another being or intend to bring physical harm to another person, animal or Mother Earth herself.
Living Ahimsa can, in fact, be a seriously tall order.
Think of how many times in one day you think something negative about yourself or others or say something about another person that can be harmful, even in gossip or in "fun". Being aware of your thoughts and keeping you words, deeds and actions in check will surely bring the least amount of harm to the world around you and, essentially, to yourself.
The Yamas and Niyamas "Satya"
Satya translates as "truthfulness" in English. Telling the truth in word, deed and thought. This means always being truthful to those around you and to yourself as well.
It is very easy to justify a "white lie" or to even fall into our own delusion of what is really happening to us. We start to believe at times that the lies we tell (or that other people lead us to believe!) are stronger and even more believable than our own truth.
Once one becomes caught in a web of lies and deceit, the lies and deceit have no choice but to continue if the one creating the web ultimately does not want to suffer the humiliation and pain of being ousted. This in itself can be very stressful - and dangerous. When a person is so caught up in a lie (or lies!) that there is no easy way out of, often times that person starts believing in the lies he or she is telling, not only creating a deceitful atmosphere for others but also delusion for themselves. And, as what normally happens, people start seeing the truth regardless as, simply put, the truth shines brighter than any lie going!
There is one loophole to the practice of Satya which is when the practice of Ahimsa or non-harming (see Ahimsa article above) in conflict with Satya. What is meant by this? How can the practice of telling the truth and the practice of non-harming be in conflict? Most schools of Buddhism and Hinduism would say they are certainly not in conflict. However, it is advised in the teachings of both that when the truth is being told intentionally to hurt another person, it is better to hold the tongue. This does not mean to lie about a situation, but just to not say anything at all.
The old adage of "say something good or don't say anything at all" comes into play here. Of course, as every situation and person is different, one must carefully weigh the outcome of hurting a person with the truth against the outcome of not divulging potentially harmful information.
In conclusion we could say, be firstly truthful to yourself, extend truthfulness to others and watch your tongue in situations that could potentially hurt another person, taking into account both Satya and Ahimsa. If in telling the truth you find happiness and reality for yourself and others then surely the truth WILL set you free!