There are days when I just don’t want to do it. I don’t want to get out of bed early and sit on my cushion. I don’t want to drink my coffee quickly and jump in the shower. I don’t want to drive to the shala and get on my mat. I don’t even want to do the sun salutations (geez, then I know I’m in the dumps…). On occasion, when I’m in this state I’ll let myself roll with it. Take the morning off, stay in my pjs for hours, maybe even sleep a little more—but it’s a rare occasion. More often I will bring to mind something that inspires me, something — a feeling, a memory, the spirit of Hanuman, a motivating statement or teaching — something to help me make that first step toward the mat, which is usually all it takes as the second comes much easier.
One such a statement that I’ve appreciated for many years comes from Pattabhi Jois and goes something like “practice and all is coming”. We’ve all seen or heard it, especially in the day of hashtags where words with great meaning can be overused, misused and end up minimized. In the case of this one it’s often attached to some feat of a physical nature that may or may not have anything to do with actual yoga. Fortunately, we don’t have to leave it up to contemporary folks to get a good understanding of its true meaning. We can go directly to the Yoga Sutras of Patanjali and the 8 limbs that form the Ashtanga practice.
2.29 yama-niyamasana-pranayama-pratyahara-dharana-dhyana-samadhayo ‘stavangani
The eight limbs (angas) are abstentions/restraints, observances, posture, breath control,
inward turning of the senses, concentration, meditation, and absorption.
*(more detailed description included at the end of this blog)
These limbs provide a path — a guidebook to developing one’s yogic potential. Each of these limbs contributes to the overall practice while also existing independently as a practice unto its own. The key is recognizing and remembering that there is a common purpose underlying them all: attaining spiritual liberation through Self-realization — remembering who we truly are.
“Yoga is a journey to arrive in the present moment or the present self. Yoga is also a process — a means/journey to arrive in the present moment. Yoga is a journey and a destination. It’s also the state you arrive in when you arrive in the present moment. Union - uniting yourself with the present moment - with your present self - your natural self - therefore you’re making a union with nature or everything that is around you.”
— John Scott, Ashtanga Dispatch Yoga Chats podcast
Each of the yamas and niyamas comes with a sutra that tells us what comes from their practice.
From the yamas: ahimsa (non-harming) comes a loss of enmity from others in such a person’s presence; satya (truth) delivers follow-through on one’s words and actions; asteya (non-stealing) brings abundance; brahmacarya (sexual continence) brings vitality; and aparigraha (non-possessiveness) brings an understanding of how and why one came into being (which could be useful to understanding what to do with ourselves in this life).
From the niyamas: sauca (cleanliness) tempers vanity and lust and supports clarity of mind and control of the senses; santosha (contentment) brings happiness; tapas (discipline) cultivates functional control of the body; svadyaya (self-study) provides for great knowledge; and isvara pranidhana (surrender) brings samadhi (enlightened mind).
Asana (posturing), done with a healthy level of ego (asmita, which when tipped toward the unhealthy state of I, me, mine becomes a klesha or obstacle to yoga), serves as a toolbox for understanding the way our thoughts, words and deeds (yamas and niyamas alike) have formed the personage we’ve come to be — and provide techniques for working with the mind to bring steadiness and ease. It’s in that state that we can begin to open ourselves up to the unity within.
Pranayama (breath control), along with asana, serves to purify the body preparing us physically and energetically to process all the world has to offer without getting tripped up in thinking there is any permanency to be found. The practices render us capable of being in the present and making the choices of action from moment to moment that are grounded in an awareness of connection and compassion with and for all.
Pratyahara (sense control) is a means to develop an awareness of the power of our own senses and to become capable of using that power in a manner directed toward understanding self and minimizing the overwhelming stress of wanting/craving everything outside of us. Pranayama and pratyahara enable the yogi to see the world more clearly thereby preparing one for the last 3 limbs.
Dharana (concentration) is the practice of focusing the mind on one thing — confining the mind within a limited area. Developing this ability brings us increased mental acuity and power of attention, thereby furthering one’s capacity to harness the mind’s potential.
Dhyana (meditation) is the development of the ability to maintain the minds connection with the object of focus. Dharana involves interupted flow of attention, whereas in dhyana the flow becomes sustained. This unleashes the depths of yoga and the ability to cultivate knowledge — the mind becomes capable of samadhi.
Samadhi (enlightenment) is the practice of exploring higher levels of consciousness such that one’s perspective is shifted from one of separateness and individuality to continual awareness of connectedness and unity. From this we have the potential to find lasting, unconditional happiness.
It’s not about personal gain nor fancy postures. Sharath is on tour in the U.S. currently and just this morning I was listening to him live on Instagram. He said “asanas come and go, but the yamas and niyamas are always there for us - the path to be a yogi”. It’s about commitment, work and sacrifice toward a practice — without getting hung up on results — as a means to tapping into the essence of ourselves. An essence that is whole, peaceful, free — and present. It is always there for us to unite with.
“Our practice exposes us to the underlying reality of the universe. And that underlying reality is not just dead matter interacting at random. There is order and beauty and truth. And our universe is fully alive. We ourselves are expressions of that life, order, beauty, and truth.”
— Brad Warner, “How to Practice with God”
This is a big project — I’d say the biggest that one can choose to take on. It is riddled with hurdles: uncertainty, doubt, distraction, fatigue, injury, sickness, parties, travel, shopping and on and on. Our consumer capitalist society is set-up to challenge us in this pursuit from every angle. A love of one another and a love of practice can serve to overcome, but those can be quite challenging to develop and maintain. If we keep a discerning eye on the “all” we realize that it’s really comes down to (quoting here from Ram Dass): “unity not individualization”.
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Ashtanga yoga (The Eight Limbs of Yoga)
2.29 yama-niyamasana-pranayama-pratyahara-dharana-dhyana-samadhayo ‘stavangani
The eight limbs (angas) are abstentions/restraints, observances, posture, breath control,
inward turning of the senses, concentration, meditation, and absorption.
yama – abstentions, controls, restraints, ways of behaving toward others
a. ahimsa – non-violence, non-harming, doing our best to cause the least harm possible
b. satya – truthfulness, honesty
c. asteya – non-stealing, respecting others time and possessions
d. brahmacarya – respect for another’s vital energy, not misusing sex
e. aparigraha – non-covetousness, non-greed, renunciation of unnecessary possessions
2. niyama – observances, ways of behaving toward one’s self
a. saucha – cleanliness, purification of body and mind
b. santosha – contentment, cultivating satisfaction in life
c. tapas – austerity, preserving and building one’s vital energy
d. svadhyaya – self study, study of yogic texts, chanting, repetition of mantra
e. Isvara-pranidhana – devotion/surrender, offering up one’s efforts to something sacred
3. asana – seat, posture, connection to the earth – practice of moving through postures with breath
4. pranayama – breath control, involved controlled inhalation/exhalation with retention of breath
5. pratyahara – withdrawal and turning inward of the senses, drishti (gaze) is an example of this
6. dharana – concentration – fixing one’s mind on an object
7. dhyana – meditation – merging one’s mind with the object of concentration
8. samadhi – absorption with cosmic consciousness, enlightenment