Yama, from Sanskrit, represents “Ethics” and usually occurs together with nyama, “Discipline”. Patañjali, Tantra, Haṭha, no matter what, this dyad is a constant throughout the Tradition and Literature of Yoga, because it represents the pillar of any contemplative practice. Note that it also occurs in other Spiritual Traditions: take, for example, the ten commandments that Moses receives from Divine Influx and, later, transmits to the Jews as guides of conduct, to follow with reverence.
Ethics or yama was a starting point in Yoga, so elementary that many texts did not even present it because it was considered obvious. The process of assessing an aspirant was often based on an ethical evaluation, subjecting him to ethical tasks or dilemmas. Depending on the answer, it would be accepted or not to receive teachings. The Discipline or nyama was invested of equal importance. The body being the ship has to be in tune. What happens to the car with clogged injectors or worn brakes? It brings problems! The same principle applies to the human body. The practice begins in the physical domain, because mind, its mental and emotional production, depend on the quality of the body homeostasis. Remember Juvenal, in Latin, mens sana in corpore sano. Through Ethics we “purify” and refine thoughts, sublimate perversion. Through the Observances we proceed similarly with respect to the physical body and surrounding environment.
Yama would guarantee the suitable predisposition of the disciple, nyama the physical-mental requirements that indicate the student can support the harsh techniques of Yoga. It is therefore impressive that this dyad has been put out of use, or even disappeared, from great part of the current “schools” of Yoga. Going further, does it make sense to call Yoga any system that does not start from this dyad?
According to Patañjali, and commentator Vyāsa, the fruits of yamanyama are earthly and celestial. Even if it is a “pedagogical” decoy to induce practice or mere mythology, the acquisition of powers through contemplative practice is often presented. The second chapter of Yogasūtra-s, sādhanapāda, lists those fruits that derive from the practice of yamanyama. In the presence of the person built up from non-violence (ahiṃsā), the hostility of the bystanders and interlocutors disappears: the monk who meditates unscathed among wild tigers! When the speech is based on veracity (satya), the word acquires the power to materialize potency into reality. The immeasurable material wealth enshrines the practitioner who is complete in honesty (asteya): luck happens, but it is also “built”. Whoever dominates continence (brahmacarya), acquires super-natural powers: such as the ability to miniaturize. By establishing the subject in total detachment (aparigraha), he acquires knowledge of the reasons why the cycle of rebirths occurs. Contemplative hygiene (śauca) leads to the acquisition of detachment in relation to one's own and another's bodies, as well as total control of the mind, which results in the knowledge of the Self or ātma. Through unconditional contentment (saṃtoṣa), Unconditional Happiness is achieved. Practicing with ardor (tapas) physical and psychic perfection are achieved, dominating powers such as miniaturization, clairaudience, clairvoyance, among others. The inner study relied on the scriptures (svādhyāya), conveys the fusion with the chosen divinity: there may be a connection with “benevolent” spirits or deities. By virtue of complete surrender to God, Universe or Unified Field (īśvarapraṇidhāna), one awakens to the perfection of samādhi: by dedicating all thoughts and actions to the Supreme, one becomes enlightened.
We are not going to sustain or deny the existence of such acquired powers. However, we may suggest practicing yamanyama in order to see what really happens...
Joel Machado
jehoel@gmail.com
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