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    Yogic Ethics for a Balanced Mind: Yama Niyama
    Yogic Ethics for a Balanced Mind: Yama Niyama
    Yogic Ethics for a Balanced Mind: Yama Niyama
    Ebook106 pages1 hour

    Yogic Ethics for a Balanced Mind: Yama Niyama

    By Ananda Tapasiddha

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    An in-depth analysis of the concept of ethics within the yogic world-view and as a part of spiritual meditation, this book discusses the principles of Yama Niyama from the perspective of psychology and philosophy in modern language suitable to the western student. Yama Niyama are considered as the base upon which empathy, trust, self-reflection

    LanguageEnglish
    PublisherAlimentanima
    Release dateJul 9, 2019
    ISBN9780473487553
    Yogic Ethics for a Balanced Mind: Yama Niyama

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      Book preview

      Yogic Ethics for a Balanced Mind - Ananda Tapasiddha

      Other books by the same author:

      'Ink of the Heart: Mystical Songs of Prabhat Rainjain Sarkar'

      'Intangible Things Set Free' (Poetry)

      Copyright © 2019 Avt. Ananda Tapasiddha Ac.

      (Nitya Devi Dambiec)

      AMPS Valparaíso

      ISBN: 9780473487546 (SC)

      ISBN: 9780473487553 (Epub)

      Published in New Zealand

      All rights reserved.

      To all those who continue to believe that it is worthwhile to keep making the effort to become better people, and that this is an essential part of being human.

      CONTENTS

      1 Introduction

      YAMA

      2 Ahim'sá

      3 Satya

      4 Asteya

      5 Brahmacarya

      6 Aparigraha

      NIYAMA

      7 Shoaca

      8 Santos'a

      9 Tapah

      10 Svádhyáya

      11 Iishvara Pran'idhána

      12 Notes

      13 Bibliography

      INTRODUCTION

      To understand an idea, it is always necessary to grasp not only its appearance but also its inner spirit. Upon this a proper conceptualization of the given topic can be gained, and for this one must know the context in which it sits. To realize the purpose and meaning of the guidelines of behaviour which Yama-Niyama are, the same must be applied. In fact, one of the points of the Niyamas, 'Svádhyáya', suggests exactly this: that one must read with proper perception, grasping not only what is literally being said, but what is implied, the essence of the words. This small book is an attempt to explain the teachings of Yama-Niyama in such a way, prompting a process of self-reflection which can serve towards the deepening of our ethical, emotional and spiritual lives both individually and collectively.

      Yama-Niyama are basically a set of ten 'ethical guidelines', divided equally into two parts: the 'Yamas' and the 'Niyamas.' The five points of the Yamas are designed to establish a balanced relationship between the inner and outer worlds, the subjective and objective, and are distinguished from the Niyamas in that they cannot be implemented without an external object to be acted upon. The Niyamas are internal attitudes which can be cultivated without the need of a second entity.¹ Originating in the Indian subcontinent, the Yamas and Niyamas are well known for being included in the yoga sutras of Patainjali, but like many other ideas in that book by no means originated there. Similar and also other somewhat different different versions can be found recorded and interpreted in numerous ancient texts and were surely taught orally, as was the system of basically all Indian spiritual traditions before and also after having been written down.² The explanations given in this book are based upon the teachings of Shrii Shrii Anandamurti, the twentieth-century founder of the socio-spiritual organization 'Ananda Marga.'³ His original thoughts can be found in the book titled: 'A Guide to Human Conduct.'

      Anandamurti states in the very first lines of his book that morality is not in itself the final goal of life and that Yama-Niyama are principles designed with an objective beyond themselves, based upon another more deeply underlying recognition of the purpose and value of human life.⁴ They are not based upon fear, desire for personal gain in the present or future, or the self-assurance of 'righteousness.' They are, in essence, a recognition of the special human capacity of self-reflection and the desire to convert separation into unity, the impermanence of individuality into the infinite and transcendent. This is the base of the Tantra Yoga propounded by Anandamurti: that there is a universal consciousness reflected within each human being, indeed within the whole creation, and it is the process of experiencing in ever deeper levels this consciousness that gives peace and happiness in life. Parallel to this we are transformed into better people through the amplification of our empathy and the sense of social responsibility that arises through the experience (and not only theory) of interconnectedness.⁵ Yama-Niyama are the base upon which this development can occur. They are, in a sense, an ethical formulation 'informed by our 'sense of spiritual potential'',⁶ a practical reply to the recognition that:

      The impulse to bridge the separation between the small-self and the Spirit has tremendous consequences throughout all the levels and quadrants of human existence. It is as central to to any description of humanity as gravity is to a description of the physical universe.⁷

      In order to bridge this separation, or even to develop a clear awareness of this impulse living inside of us and how it affects our lives (more often than not unconsciously), a certain calmness of mind is needed. The principles of Yama-Niyama are a codified explanation of observations as to how the mind works and the attitudes and conduct which will provide the individual with the mental balance needed in order to realize the inspiration of the infinite within their self and in daily life. For this reason they are considered as the foundation of any meditation practice,⁸ without which attempts at concentration will be akin to lighting a fire with wet wood: a lot of smoke, little warmth, and increasing frustration. This idea will become clearer as you proceed throughout the book.

      Alongside the recognition of the human search for the transcendent, Yama-Niyama incorporates equally a dose of relativism, never forgetting that each and every situation in life is unique. One must apply discernment in every case, not less so but perhaps even more so than if one were to live without any particular code of ethics. Yama-Niyama do not provide the specifics of how one must respond to any given situation, rather the onus is on the individual to reflect, assume responsibility and then decide the best approach to take.⁹ What Yama-Niyama do is create the perspective, sensibility and psychic 'design' though which one is able to make decisions fully aware of one's conscious and subconscious intentions.

      This act of taking responsibility for one's subconscious is part of what makes Yama-Niyama work, as you will see when you read, for example, the section on 'Satya', which explains the interactions between the conscious and subconscious mind, and how these interactions properly guided create will-power and courage. This psychic strength is in turn the source of mental and emotional balance.

      Before going on it is worthwhile becoming familiar with two essential principles of the Tantra-Yoga philosophy of Anandamurti, which are important in and of themselves and also because they are distinct as compared to certain other yogic schools of thought.

      First: the world is not an illusion! Unlike Saunkaracarya, who claimed: 'Brahma Satyam Jagat Mithya'- 'The world is an illusion and only Brahma (infinite consciousness) is truth', and equally unlike Carvaka philosophy which claims that only the material is truth and the abstract does not exist,¹⁰ Anandamurti propounded: 'Brahma Satyam Jagadapi Satyam Ápeksíkam'- 'Brahma is the absolute truth. This universe is also truth, but a relative one.' ¹¹ Divinity is to be discovered through and within this world and not only beyond it. What is required is not to deny the world but to transform one's experience of it. The existence of the universe is not an illusion, and nor is it to be viewed negatively, as distraction to be rejected as far as possible.

      To negate the value of the created world is in itself a rejection of the need for any

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