Category Archives: YIOM

Unwinding the Koshas

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I don’t really have a catchy song for this one, but I’m still traveling and still working on studying for my exam, so it is what it is. 🙂 The koshas can be understood to represent the layers or sheaths of the self. Many people liken this to Russian nesting dolls, with each kosha being a doll that holds within it the others and so on. I tend to have visions of those filmstrips we saw as a child that started with the image of the person, then the next slide would be the muscular layer, then the bony layer, then the organ layer, an so on (and on that note, if you’ve never checked out Google’s Body Browser, do – http://bodybrowser.googlelabs.com). But the koshas go beyond that, because they are not concerned with just the physical self. The layers can be understood to proceed from the most “base” or physical to the most divine or spiritual.

Annamaya kosha is the most physically apparent layer composed of the obdurate stuff of the body (bones, muscles, blood, etc.). Literally translated, the annamaya kosha is the “food-apparent-sheath.” It can be thought of as all of self that is created/fed/sustained by the food we consume.

Pranamaya kosha is the layer of the body that is occupied by the breath. Literally translated (more or less) it would be the “air-apparent-sheath.” The pranamaya kosha represents the self that is created/fed by the air that we breathe.

Manomaya kosha is the functional mind. It is the mind that helps us process directions, take care of our daily tasks, etc. Manomaya kosha, or the “mind-matter-apparent-sheath” is not the seat of the self. I think of it as being something like the motherboard of the body.

Vijnanamaya kosha, or the “wisdom-apparent-sheath” represents the intuitional wisdom of our being. This one is a little hard for me, as the difference between intuition and instinct or true wisdom and social wisdom is not easy to determine. I can kind of get it (maybe with my vijnanamaya kosha?) but then it slips away when I try to really think about it (with my manomaya kosha?).

Anandamaya kosha is the “bliss-apparent-sheath.” This is the one we see often discussed as the goal of meditation, yoga, and more than a couple of religions. When I visualize this part of the koshas, I see it as the empty/every thing that remains when all else is peeled away. If we could completely peel away all the other layers, we would dissolve into oneness with the universal. I love that, in this way of understanding bliss or enlightenment, it is not something you have to find, because it’s already always present. What you have to do is to remove the masks that distract you from it, in a sense.

So, there you have it, the quick version of the koshas! Rockin’ on with the studies and the YIOM!

The Eight Limbs of Yoga

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Since I’m at a conference today and blogging time is limited, I continue with my “review sheet” blog. Today, I’ll briefly consider Patanjali’s Eight Limbs of Yoga.

Yama : As I discussed yesterday, this limb relates to our moral and ethical practice, with a focus on our interactions with others. The yamas inform (or should inform how we live in the world on a daily basis. And, also, it rhymes with llama, so that’s nice.

Niyama : Niyamas represent our personal observances of principles and practices of healthy (physical, mental, spiritual) being. Though the niyamas do related to the spiritual (purity), they can also certainly be understood as taking care of the self in a way that is healthy and positive.

Asanas : Asana is probably what we think of most when imagine yoga. Asana is the bending, folding, stretching part of yoga. While asana is the public face of yoga, it is important to remember that it is only one of the eight limbs.

Pranayama : Breathing might seem like it can’t possibly be part of a yoga practice. After all, we do it every day. But, the limb of pranayama relates to how we can focus our breathing in ways that provide additional control over the prana (lifeforce/energy) of the body.

Pratyahara : Control or withdrawal of the senses. Pratyahara involves the attempt to remove our focus from the external or sensory world. This presents us with greater opportunity to observe the responses of the body and self without being distracted by what is going on around us or by the sensations of the body.

Dharana : While concentration is certainly a part of asana, pranayama, etc. in this limb of yoga we intentionally bring focus to directing the mind to one focal point. As we have withdrawn our attention from the outer world, bringing the focus inside, it is the case that there are still many distractions within. Practicing dharana helps us to set aside those distractions and bring attention to a single point. It is the preparation for dhyana.

Dhyana : Meditation might be the limb of yoga most understood in public presentations. While dhyana is related to, and to some degree requires, dharana, it is not the same thing. In dharana, we focus attention directly and intensely on one thing. In dhyana, we promote a quiet awareness that is without focus. Our thoughts slow or stop and we simply are.

Samadhi : Samadhi represents the goal of union with the divine. In this state we become one with the universal and are able to completely let go of our understanding of self as distinct. Some yogic philosophers would argue that, when we reach this state, we would cease to be, as the self would become utterly unified with the universal. Others say that we can have glimpses or momentary experiences of samadhi without reaching that full state of “enlightenment.”

And so… there you have it! You started this post with four limbs and now you have a total of 12. Sweet, huh? 😉
Namaste,
L

Me and My Yama

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So, if you watched a lot of Sesame Street in the past, you probably get that little joke.  If not, here is a fun video to watch, but it has nothing to do with this post except that it amuses me (and the protagonist and said lama are, in fact, practicing some of what I will discuss below):

In Patanjali’s eight limbs of yoga, the first two limbs are yamas and niyamas.  Yamas are basically our ethical code, how we should behave in interactions with others.  Niyamas are necessary personal observances to maintain the path.  Each of these are part of yoga that can be observed in our daily lives, on and off the mat.

Yamas: Universal Moral Code

Ahimsa — Non-harming.  This can include avoiding harm to self, others, and the world around us.  Harm could mean something physical, psychological, emotional, etc.  Some yogis practice vegetarianism or veganism as a part of ahimsa, while others do not.

Satya —Non-lying.  Satya is about maintaining an intent to not deceive.  This does not always mean we will be correct in information we give, but honest mistakes are a different thing than intentionally misleading someone.  Satya does not suggest that we be brutal in our interactions with others, as the principle of ahimsa is primary.  Sometimes we may need to present a different truth, or present a truth in a different way to avoid violating satya while also maintaining ahimsa.

Asteya —Non-stealing.  This could be about physical objects (i.e. don’t steal from Target), monetary units (don’t cheat on your taxes) or even less concrete things like time (don’t be late for all your meetings, thereby stealing the time of others).  In an academic setting, always much on my mind, this also is about not stealing the ideas or words of another (plagiarism).

Bramacharya — Sexual responsibility and restraint.  In the  most restrictive sense, this yama could be about celibacy.  But, for most of us, it’s more about treating each other with sexual respect.  Don’t objectify others.  Don’t guilt/push/connive others into sexual activity.  Behave in such a way that all sexual thoughts and acts are mutually uplifting (thanks for this phrasing, Beth) for all involved.

Aparaigraha — Non-grasping, non-coveting.  To some degree, coveting what we don’t have or what others has seems to be a natural part of our animal natures, but it’s not something we have to give into.  We can cultivate a sense of contentment with what we have that reduces our greed and allows us to be truly happy for what others have, without feeling the desire to possess it ourselves.

Niyamas: Personal Observances

Sauca — Cleanliness/purity.  Sauca refers to the idea that we should maintain physical and emotional cleanliness.  We should maintain a clean and healthy body, both inside and out.  This can be promoted by eating a healthy diet, utilizing pranayama and asana to remove toxins, engaging in external cleanliness habits, and working toward removing the “ick” of jealousy, anger, greed, pride, etc. from our minds.

Santosa — Contentment.  As you can see, the yamas and niyamas are intertwined with one another.  Santosa is much related to aparigraha.  Can we be content with what we have and where we are?  Can we accept this moment for itself and not yearn for something more or different, the past or the future.  Can we find ease even in the midst of difficulty, accepting that everything passes?

Tapas — Turning up the heat.  It’s easy to get passive in life and in our yoga practice – to fall into patterns and habits and fail to challenge them.  Tapas relates to utilizing our energies well to push our practices a little further.  This might be through more vigorous or regular asana.  It could be through a daily 5 a.m. meditation.  It might be a process of fasting that energizes.  Establishing what is tapas will be different for each individual, as it is relative to the current pattern.

Svadhyaya — Self-study.  For some people, self study comes more easily.  For many, however, it is quite difficult.  Svadhyaya involves turning a light on the self and engaging in analysis of one’s own patterns in thought, behavior, emotion, etc. Svadhyaya includes examining both our “positive” qualities and our limitations and challenges.  Through understanding and accepting where we are, we create room for change.

Isvara pranidhana — Surrender to a higher power.  Taken literally, this niyama could be said to mean “laying it all at the feet of God.”  That might be a perfect way to see it for you, or maybe it isn’t.  But, that’s ok.  This niyama does not specify what god or what divine we should be giving up our efforts to.  That leaves room for each of us (perhaps in the process of svadhyaya?) to determine what “greater” being/principle/? we see as divine to which we can devote our actions.

So, there you have a very brief summary of the yamas and niyamas of yoga.  They can be practiced every day, any time, anywhere.   You don’t have to “twist into a pretzel” (my extended family/friend network understanding of yoga) or worship a certain god to do these things.  Looking at them, you can see the underlying tenets of behavior for pretty much all religions or moral codes, and it’s hard to find fault with any of these ideas, even if you don’t see yourself as a yogi at all.   You can do yoga 24 hours a day!  Sweetness!

Namaste,

L