Yama and Niyama as a Contemplative Practice

Talk given by Rutger Tamminga at the AMAYE Conference

Much of our conscious life is controlled by unconscious processes. Yoga practice aims to transform these unconscious forces and bring them in harmony with our deepest self. Most yoga systems adhere to the eight-limb framework of Ashtaunga Yoga is a system designed by Patainjali about two thousand plus years ago. In the Yoga Sutras, Patainjali provided guidelines for our actions and attitude with the first two steps of yoga, called Yama and Niyama. Usually these are translated as restrictions (Yamas) and observances (Niyamas) and they represent the first steps into Yoga.

Shrii Shrii Anandamurtiji describes the observance of the principles of Yama and Niyama as a prerequisite for introduction to meditation and spiritual practices. He explains that by correcting one’s conduct, the conscious and subconscious minds become vibrated and this will purify the unconscious. When the unconscious flows in one consistent and straight line, it creates the strength and mental stability for deeper meditation and transformation. This practice creates a dynamic that can lead to self-realization. He says that no one can find total self-fulfillment without strict observance of Yama and Niyama.

The genius of Patainjali in designing Yama and Niyama is making them two distinctly different steps in his Yoga framework, allowing a wide and multi-layered interpretation. The Yamas are the principles that govern all our relationships and behavior. As such, though internally based, they are more externally oriented and form a link with the outer world. The Niyamas are purely internal and do not rely on association with anyone.

This framework, through constant reflection, helps us set our boundaries on what is positive for the preservation of the individual and what is not. At the same time there is flexibility according to cultural and personal differences.

The observance of Yama and Niyama itself can lead to psycho-biological transformation. Shrii Shrii Anandamurtiji says this especially in reference to the development of the will power, the ability to manifest and realize one’s intentions in the active observance of Satya, and to its effect on the fourth chakra. Though he did not elaborate on the effects of the other principles of Yama and Niyama as far as I know, could the same concept of linking one of the observances with a particular chakra be generalized?

Yama & Niyama and the Cakras

In traditional texts the bio-psychological effects of the Yamas and Niyamas are not described. In some publications asanas are often introduced as a way of balancing the conscious mind (sensory awareness – first chakra) and the Yamas and Niyamas as a way to center the subconscious (rationality, memory, dreams – second chakra).

Here we offer an alternative to that concept by relating all the Yamas and Niyamas to all the chakras and emphasize its comprehensive effect on the whole body-mind system. I emphasize this is a personal and speculative interpretation that is based on my understanding of the vrttis (propensities). It is my hope that though we often focus on practices such as asanas, pranayamas, and bandhas to correct psycho-physical imbalances, we also emphasize the practice of Yama and Niyama to achieve the same.

By reinforcing certain ethical behavior, externally through education or a community or internally through personal discipline, the inborn tendencies and karmic bonds can be resolved. Some examples:

• Our need and desire for material security (a propensity at the first chakra) can be balanced by the sincere adherence to Aparigraha (non-accumulation of physical resources).
• Our dharmic qualities identified in the fourth chakra can be reinforced through Satya (Honesty, sometimes also seen as authenticity) and Ahimsa (Non-violence – or more extensively compassionate action).
• The tendencies at the third chakra such as anger or jealousy may be tempered by strictly observing Asteya – a practice often simply interpreted as ‘non-stealing’ but which in a wider interpretation also could mean not to be greedy.

The importance of strict adherence to and observation of the Yama and Niyama principles, and exploration of their extensive meaning, cannot be overstated for re-engineering the body-mind system if one aims for liberation.

Based on my personal understanding of the psychic tendencies I suggest the following framework for linking chakras and their observances:

Chakra	Related Principle
Muladhara	Aparigraha (non-possessiveness)
Svadhistana	Svadhyaya (self-study) & Santosha (contentment)
Manipura	Tapashya (self-discipline) & Asteya (non-stealing)
Anahata	Ahimsa (nonviolence) & Satya (honesty)
Visuddha	Brahmacharya (awareness of the divine in each and every action and event)
Ajina	Shaoca (cleanliness – purity)
Sahasrara	Ishvara Pranidhana (surrender)

Other Extensions of Yama and Niyama

Shrii Shrii Anandamurtiji describes the practices of Yama and Niyama as being a type of spiritual force or balancing ability that helps to control the expressions of the propensities. When the Koshas (layers of mind) are purified, this also becomes reflected in our personal lives and surroundings as we interact with the wider universe.

While it is not possible to go deeply into each observance in this article, in summary deeply reflecting on the different steps of the Yama and Niyama practices can help us transform our personal and social circumstances.

As a contemplative practice I suggest we review each day, before going to sleep, with eyes closed, visualizing every chakra and the corresponding principle. Moving upwards from the Muladhara, we ask ourselves what we can do to improve our expression of each principle in our life, to strengthen inner balance, and to improve the Yama and Niyama contemplative practice. This powerful attunement to a personal Yama and Niyama practice in addition to our other meditation practices can assist the transformation of our personal and social lives. In the accompanying chart I have suggested a question for reflection and contemplation for each chakra.