Yoga Ethics 5, APARIGRAHA, noncovetousness

Form and Meaning Arises (carolyn grady photo)

One who perseveres on the path of noncovetousness gains deep understanding of the meaning of life. (trans. B. Bouanchaud)

I DO pray for aparigraha to blossom in my life like a spiritual flower showering me with the clarity and buoyancy of a saint. This yama, suggests I relinquish that which I hold onto. I need to lessen my grip. It’s a manner of looking at the world, myself, my relationships, and of course, my STUFF.

This late December season which holds my birthday as well as the Christmas potlatch does tend to stoke the fire of WANTING. This wanting always throws me off a bit because I’m usually  contented with life and feel the need to GET RID of stuff in life-simplifying gestures.

As I grow older, less becomes critically important for me to own/do.  The years teach me what I can do without.  When Mike’s grandmother was in her nineties, she used to tell us “less is best.”  The year we lived in a small apartment in Bombay taught the whole family how little we could live on/with—and still have a happy life. It was a blessing that I didn’t always appreciate. After I returned to the States,my life in India took on a special radiance that I slowly realized came from simplicity and a lessening of the grip STUFF has on me. This awareness also grew from a growing sense of the riches present in my life, a sense of overflowing abundance.

Nischala Joy Devi ( The Secret Power of Yoga) discusses Aparigraha in terms of “awareness of abundance, and fulfillment.”  By meditating on abundance, noncovetousness naturally disappears. When practicing lovingkindness or metta meditation, I add abundance to the fourth line of the mantra: May I live in ease and abundance. It’s part of the process of evolving away from my poverty mentality.

A poem from my collection Barefoot & Upside Down:

the crumbling bark café

beneath an overcast sky

I lean against a tamarack

and spy the red-shouldered

hawk’s eyes on me

there is nowhere to hide

from her keen sight

we both keep still and watch and breathe

eventually her mate circles and cries

I feel so big and my body

growing earthen

overhead the clouds fly like planes

two red-breasted nuthatches in a dead jack pine

poke their beaks in decaying wood

it’s lunch at the crumbling bark café

I imbibe the tender wind

the moist air

splash in the ditch singing in overflow mode

wonder if I’ll see the garter snakes this year

a ball of glorious reptilian copulation

surprised me once before

seeking the specials du jour

I find a young sapsucker

tapping holes on a cottonwood bole

a chestnut-sided warbler intently feeding

in the old sap wells where insects

swarm to sugar

and a female oriole

so sophisticated  in yellow and black

explores hole to hole along a horizontal ring

slipping her slit tongue again and again

my belly growls

why do I never have enough?

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Bernard Bouanchaud takes us deep into the heart of this Yama: ” When the mind no longer worries about acquiring and keeping goods, we understand where we come from, where we are, and where we are going. We discover the meaning of existence….”

Yoga Ethics 4, Moderation, Brahmacharya

rhododendron-bud

rhododendron bud (carolyn grady photo)

So how’s your energy level lately? What is it that you’ve become manic about? Summer sports, writing, gardening, studying, a work project, yoga classes? Too much working, too much recreating, too much tweeting, too much online, too much shopping, too much eating ~ the list is endless, isn’t it? And to make matters worse, there are  possibilities to substitute one excess for another ad infinitum.

Or is it that you’ve become a slug and can’t seem to find the ooomph to get up and do anything? The day swings along each merry hour and you have not moved an inch – as if time stood still for you? Have you noticed your energy slumping more and more with each passing year? Ever wondered if there was a way you might reconnect with some of the juice of your youth?

Yoga sutra 2.38: brahmacarya-pratisthayam virya-labhah

Vitality appears in one who is firmly set in moderation.


The fourth principle of yoga ethics is Brahmacharya, aptly named after the god of creation, Brahma. It is linked to the energy which creates the universe. How can you harness this energy? That is the task of the yogin. We learn and practice continence of thoughts, emotions, movements. Wasted energy is like credit card debt; there is interest to pay long after the initial expenditure.

We begin to see and then to direct the flow of energy through our being. And we do so moderately. In the Secret Power of Yoga, Nischala Joy Devi uses the example of eating:

“If you are accustomed to eating three large meals a day and many snacks, begin to eat less at meal times and half as much when you snack. Instead of two handfuls of nuts, take one.

The tendency would be to eat only one meal and eliminate all snacks. That would swing the pendulum from one extremes to the other. Remember, the idea is to practice moderation. we already know how to be excessive!”

Classical Yogic scholar, Georg Feuerstein links Brahmacharya directly to the practice of chastity. He translates the sutra:

When grounded in chastity, [great] vitality is acquired.

Since the practice of yoga is such a demanding endeavor, Feuerstein suggests that “such vigour is indeed imperative.”

What does this really mean in our practice and in our teaching? Iyengar practitioner and teacher, Aadil Palkhivala discusses this topic in an informative article, “Teaching the Yamas in Asana Class.”

I have excerpted his piece on brahamcaharya:

Brahmacharya

We practice brahmacharya when we consciously choose to use our life force (especially the energy of sexuality) to express our dharma, rather than to frivolously dissipate it in an endless pursuit of fleeting pleasures. Brahmacharya reminds us that our life force is both limited and precious, and sexual activity is one of the quickest ways to deplete it. As yogis, we choose to use the power behind sexuality to create, to fulfill our mission, to find and joyously express our inner selves. The practice of brahmacharya is not some archaic form of moralizing, but rather a reminder that, if we use our energy wisely, we possess the resources to live a fulfilling life.

We can teach brahmacharya by helping our students learn to use the minimum energy to achieve the maximum result. Teach them not to use small muscles to do the work of large muscles, and to bring their minds into the poses so that their bodies do not become fatigued. Also, teach your students to channel lines of force and internal power, which will add energy to their lives.

In all poses, teach students to keep the lift of the pit of their abdomen, and explain to them that this actually conserves the life force. Tell them that dropping the lower belly splatters our life force out in front of us. Once conserved, this pelvic energy can be channeled up to the heart. In this way, we can continually teach brahmacharya in class, encouraging students to lift the pelvic energy toward the heart center, the home of the indwelling Self. After all, isn’t this the true purpose of a complete yoga practice?

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Are there ways you have found to practice continence or moderation?

Have you noticed any shifts or increases in your energy level?

I’m going to practice by diminishing those handfuls of nuts I gravitate towards every afternoon, and by paying more attention to lifting the pit of my abdomen when I practice asana.

YOGA Ethics 2, Satya, Honesty

dandelion

Yoga Sutra 2:36: For one established in truth, the result fits the action.

Yoga Sutra 2:37: All the jewels appear for one who is firmly set in honesty.


Asteya includes intention behind all actions, speech and thought—not just truthfulness.

Most of the time I exist, unaware of my intentions. Yoga, however reinforces just how powerful intentions can be. Practice on the mat becomes a strong lesson in mindfulness that has begun to weave into my life off the mat. To become aware, truthfully aware of intentions is one of the most difficult lessons of my life. This means I have to deal with my blasted ego identity—yuk! who wants to deconstruct? Who wants to really admit that even when I think I’m being altruistic, I am simply feeding my ego!

cormorants

Cormorants in Galveston Harbor 2008 (NateGrady photo)

TRUTHFULNESS: It’s a matter of communication — to myself and to others. It’s a way of looking at life from the perspective of “the real me” unadulterated by a lifetime accumulation of others’ voices, pressures, and agendas.

Am I truthful in my self-talk?

How can I change what I say to myself?

Do I honestly believe that what I say to myself will effect change in my perspective or actions?

What would help me speak more honestly in group situations?

What would give me courage to speak up about perceived injustice?

How often have I been silently dishonest?

Whose truth am I reflecting when I speak to myself or when I chat with my friends and coworkers?

How much does pride or previous damage inflicted shape my present speech?

Are there habits I’ve acquired which keep me in a state of dishonesty with myself or with others?

Have I noticed a deepening of a self-inquiry regarding the embodiment of satya?

Where and how do I support this practice?

Other than nonviolence to myself or others, is there anything more important for me to devote my life to at this very moment? How does dishonesty affect the eightfold path? What ties Satya to Astheya (generosity), Brahmacharya (energy moderation), or Aparigraha (abundance)?