The eight-fold path of Yoga consists of Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. There is no particular hierarchy or order to it. The path is a unified thing, in which all parts are interconnected and necessary. We need each facet of the path, the whole way through. This is true even for Samadhi (oneness with the divine), the final goal of yoga.

Parts One and Two: Conduct

Therefore, to say it begins with Yama, or the moral code, is not entirely accurate. The moral code of Yoga is not a beginning. Like everything else, it is merely a part of the path.

Yama is the discipline that refers to how we behave toward others and ourselves. Its creeds are ahimsa, satya, astaya, brahmacarya, and aparigraha.

Ahimsa means non-violence and refers to not causing physical harm, as well as avoiding harmful speech and thought. Ahimsa is just as important directed toward ourselves as toward others. We are not to waste time berating ourselves for mistakes, nor are we to judge others or allow bad thoughts about them or ourselves to stay in our minds.

Satya, means truth. To practice satya we say the pleasant truth and don't tell a lie, even if it is pleasant. If we must tell an unpleasant truth, we do our best to be compassionate and deliver it in the kindest way possible. In this way, we do not cause harm with the truth.

Astaya means no stealing. It means we do not take what does not belong us to in any case, which means no stealing ideas, taking credit for others' work, or removing material items from someone else.

Bramacarya is abstinence and refers to abstaining from sexual contact where deeper feeling is not involved; keeping away from sex for its own sake.

Aparigraha, means not taking more than we deserve or need; when something is offered, we take only our share and leave the rest.

The second point on the eightfold path deals with how we behave toward ourselves, but it is not really separate from our behavior toward others, since how we treat ourselves ultimately affects our interactions in the world, and how we treat others affects how we see ourselves.

Niyama, works on both levels, and its creeds are sauca, santosha, tapas, svahyaya, and ishvarapandihana.

Sauca simply means cleanliness. We respect ourselves and our bodies by keeping clean. This means keeping our inner selves clean, too, by clearing out impurities (ignorance, greed, hatred, etc.) It is interesting to note that keeping our inner-selves clean is done through Yoga and the mental disciplines, which we will talk about later.

Santosha means contentment. To practice santosha we accept our work, our duties, our responsibilities and their rewards when done well, and continue to try to improve. This is both about being okay with your life and allowing yourself to enjoy the fruits of your labor.

Tapas is action, the kind of action that goes beyond contemplation to achieve results. This in not the same as Kama, by the way. Kama is action and its ripples, which go on and on through many lifetimes. Tapas means how we keep our bodies fit and ready for actions which lead to union with the divine. This means exercising, staying healthy and eating right. Any action that improves ourselves is tapas, including asana practice, breath control and the mental disciplines.

Svahyaya refers to study of ancient texts and ourselves. Svahyaya means introspection, or looking inward at ourselves. It also means seeking wisdom, such as texts written by enlightened or high-minded individuals, to guide us on our path.

Finally, ishvarapranidhana means surrender. When we have done our best towards ourselves and others, we surrender the results, errors and efforts to a higher power.

Parts Three and Four: Unifying Body and Breath

The remaining six parts of the eightfold path are all dedicated to spiritual practices. Three and four are what we normally think of when we think of Yoga: Asana, and pranayama.

Asana refers to postures. According to Patanjali's sutras, asanas should be done with the breath. They should be steady, comfortable and practiced with full awareness and presence of mind. They can be dynamic, using a series of postures that are moved through quickly with the breath and improve flexibility. They may also be steady, wherein a posture is maintained for several breaths, improving strength and endurance. The body should always be rested between asanas, or when going from dynamic to steady asanas, according to Patanjali.

The partner of asana practice is pranayama, or breath control. The breath is used to center and focus the mind, tune into the body and move smoothly from one asana to another. If you check our posts on The Village Green, you will find articles on both asana and pranayama, as well as one on ahimsa, described above as non-violence.

In part II of this article, we will explore parts five through eight of Patanjali's eight-fold path and discuss how we can use the path more in our daily lives. Until then, I encourage you to explore each of these four parts for yourself, and get to know them in more detail. Good resources can be found online, or, better yet, your public library. See you next time!