Highlander: dezembro 2020

T h e R o y a l P a t h t o U n i o n (cont.)

The Second Branch of Yoga—Niyama

The second limb of yoga as outlined by Patanjali is Niyama, traditionally interpreted as the “rules of personal behavior.” We see them as the qualities naturally expressed in an evolutionary personality. How do you live when no one is looking? What choices do you make when you are the only witness? The Niyamas of yoga encourage

1. purity

2. contentment

3. discipline

4. spiritual exploration

5. surrender to the divine

Again, these qualities do not arise by making a mood of moral self-righteousness, but they emerge as a result of a person living a natural, balanced life. H. G. Wells said, “Moral indignation is jealousy with a halo,” and yoga would agree. Like ideal social conduct, evolutionary personal qualities derive from your connection to spirit. Focusing on the first Niyama, purity, or shoucha, adds no value to life if it encourages a judgmental mind-set, but it is of great value if you see your choices in terms of nourishment versus toxicity. Your body and mind are constructed from the impressions that you ingest from the environment. The sounds, sensations, sights, tastes, and smells carry the energy and information that are metabolized into you. Yoga encourages you to consciously choose experiences that are nourishing to your body, mind, and soul.

Contentment, or santosha, the second Niyama, is the fragrance of present moment awareness. When you struggle against the present moment, you struggle against the entire cosmos. Contentment, however, does not imply acquiescence. Yogis are committed in thought, word, and deed to supporting evolutionary change that enhances the well-being of all sentient creatures on this planet. Contentment implies acceptance without resignation. Contentment emerges when you relinquish your attachment to the need for control, power, and approval. Santosha is the absence of addiction to power, sensation, and security. Through the practice of yoga, your experience of the present moment quiets the mental turbulence that disturbs your contentment—contentment that reflects a state of being in which your peace is independent of situations and circumstances happening around you.

The third Niyama, tapas, is traditionally translated as “discipline” or “austerity.” The word tapas means “fire.” When the fire of a yogi’s life is burning brightly, she is a beacon of light radiating balance and peace to the world. The fire is also responsible for digesting both nourishment and toxicity. A healthy inner fire can metabolize all impurities. People often associate discipline with deprivation. The lives of people established in a yogic lifestyle may appear to be disciplined because their biological rhythms are aligned with the rhythms of nature. They arise early, meditate daily, exercise regularly, eat in a healthful and balanced way, and go to bed early because they directly experience the benefits of harmonizing their personal rhythms with those of nature. Tapas is embracing transformation as the pathway to higher consciousness.

Self-study, or svadhyana, is the fourth Niyama. Traditionally, this is interpreted as being dedicated to the study of spiritual literature, but at its heart, self-study means looking inside. There is a difference between knowledge and knowingness. Yoga advises us not to confuse information with wisdom, and self-study helps you understand the distinction. Self-study encourages selfreferral as opposed to object referral. Your value and security come from a deep connection to spirit rather than from the things with which you are surrounded. When svadhyana is lively in your awareness, joy arises from within rather than being dependent upon outer accomplishments or acquisitions.

The final Niyama, Ishwara-Pranidhana, is often translated as “faith” or “surrendering to God.” Ishwara is the personalized aspect of the infinite. Even when considering the boundless, the human mind wants to create boundaries. Ishwara is the name applied that makes familiar the infinite and unbounded field of intelligence. Ultimately, Ishwara-Pranidhana is surrendering to the wisdom of uncertainty. The seeds of wisdom are sown when you surrender to the unknown. The known is the past. True transformation, healing, and creativity flow out of present moment awareness, which means relinquishing your attachment to the past and embracing uncertainty. A deeply spiritual friend of ours once contacted us from the coronary care unit at a New York hospital to say he had just had an emergency three-vessel coronary artery bypass operation. Only forty-two years old, he had never smoked, he was a vegetarian, and he meditated regularly. We obviously were very concerned about how he was doing and feeling, but he quickly reassured us he was doing well and was confident that everything would work out fine. He explained that a few days earlier he had been visiting Long Island and had driven to Coney Island to ride on the roller coasters. He enjoyed riding the roller coasters because despite the turbulence, he knew he was safe. In an analogous way, because of his deep connection to spirit, our friend was able to surrender to the unknown when a blood vessel to his heart suddenly became blocked. He trusted that despite the twists and turns his life was taking, he would be okay whatever the outcome. This is Ishwara-Pranidhana—surrender to the divine. The Yamas and Niyamas represent the inner dialogue of a yogi. These are not qualities one can make a mood of or manipulate. They arise spontaneously as the natural expression of a more expanded sense of self. You can see them as milestones of your spiritual progress. Allow them to resonate in your awareness, avoiding the impulse to be self-critical or judgmental when you occasionally fail to express the highest value of each principle. To awaken spontaneous evolutionary thought and action in your being, Patanjali encourages you to put your attention on more refined aspects of your body, your breath, your senses, and your mind. These are the next branches of yoga.