Saucha: (First Niyama) Purity/Clarity

Purity of body, cleanliness, good health habits, a clear and orderly environment. 

Saucha (purity) means both bodily and moral purification.  Purification is much in evidence in Yogic practice.  The breath controls, postures, hygienic processes, and dietary rules described in Yoga of Breathing all contribute to psychophysical purity, whereby body and mind are prepared for the progressive refinement of consciousness that is the Yoga of Meditation.  Yogins are instructed to change the quality of their body cells by eating sattvic (purity) foods , and sattva is the guna which predominates in pure consciousness.  Internal (ethical) purity is obtained by obeying the abstinences and observances. 

Practice: evenness of mind, thoughts, speech and discrimination.  Keep the environment clean and clear. Orderliness surrounding the self and our thoughts. Orderliness of environment. Clearing of energy.

Saucha/not Judgmental

When studying the Yoga Sutra, this first Niyama (saucha) purity may sound judgmental especially when Patanjali’s teachings are interpreted in very rigid ways. Some foods, thoughts, activities, and people were impure—and our task is simply to avoid them. When the concept of purity is rigid, there is an unspoken implication that the world is a profane place that threatens to contaminate us unless we follow a strict set of moral rules.

This is obviously a very limited and narrow vision of a much big concept. Within a richer, fuller and more complete understanding, Saucha represents commonsense and the practical insight that if we embrace impurity in thought, word, or deed, we will eventually suffer.

A more enlightened view of Saucha does not measure action by outcome, but rather sees the practice of Saucha as a continual reminder to examine the intention at the root of our actions. A pure intention is the seed of pure actions.

Rather than questioning “what should I do, ask what is the seed of my intention, is it based on love or fear,” and then act accordingly with the most love possible. 

Saucha is purity that operates on many levels. We aspire to cleanliness for our bodies by washing ourselves, maintaining clean and orderly homes, eating healthy food and drinking clean water. We aspire to cleanliness in our minds and speech by not polluting our minds or speech with negativity or grasping after emotionally and physically charged obsessions. In other words, we find a balance that gives us a way to feel ourselves as clean and clear. As are the other yamas and niyamas, saucha is a pre-condition for experiencing the fullness of yoga and attaining enlightenment.

In addition to the obvious advantages, there are a number of side benefits to eating unadulterated food, breathing clean air, having the ability to clean ourselves within and without and residing in clean homes and neighborhoods. Cleanliness and order lift our self-esteem, re info rce our knowledge that we are worthy of good experiences, and improve our personalities so we can experience balanced self-awareness. When we feel pure and clean, we can be clear about our intentions, unencumbered by gross and subtle imbalances.

Every day we can practice purification in a variety of ways. Different faith traditions and cultures have their own purification techniques, but there are many common themes. In addition to our culturally prescribed bathing, tooth brushing and flossing, here are some other examples: mindfulness walks in nature (yes, even in winter), singing, chanting mantras, ringing of bells, smudging with sweetgrass and incense, blessings with water, rituals with fire, anointment with oil, use of the neti pot (to cleanse the nostrils), tongue cleansing, fasting from sleep or food, mona (refraining from talking for a day), abstaining from television, clearing out clutter and excess from our lives, recycling, surrounding ourselves with a bath of white light and even laughter.

In the yoga tradition, there are several methods that are used to purify energies: mudras, such as the shanti mudra for the blessing of food; pranayama (breathing techniques) and bandhas (such as uddiyana, stomach lift). The practice of tarka (a reflection on our day’s activities and our responses) at the end of the day is another example. Or you can use your own creativity to incorporate new purification techniques into your life to bring more joy.

Physicists say that 99% of matter in the universe is energy and space, invisible to the human eye. Those who practice saucha are more attuned to these subtle energies and often can discern the need for a brief ritual cleansing after experiencing negative energies. Using simple ways to clear our energies each day helps eliminate obstacles we cannot see. Practicing saucha is a way to increase our consciousness and spiritualize our everyday lives.

The reverence we bring to our daily lives and the cleanliness we practice alone and in community re info rces our sense of sacredness. Our individual purification and the freedom it brings is possible by the combination of our independent action with our recognition of interdependence with nature, other beings and the connection to divinity.

It is not a coincidence that Gandhi worked so hard at sanitation efforts in both South Africa and India. For health, well l being, self-esteem and sustainability, cooperative efforts for cleanliness benefit the individual and the community. In our modern times, the struggle against genetically modified food, the united efforts around the planet to provide clean water and the collective action to stop pollution and reclaim the purity and beauty of our planet all contribute to individual experiences of purity.

One billion people in the world do not have access to clean water, and 6,000 children die every day from water-related illnesses. Half the world’s rivers are so polluted from industrial waste or drying up so fast that they cannot sustain life. Deforestation, dam projects, erosion, pesticides, animal waste, privatization of water supplies and oil spills all contribute to this contamination. In the U.S., we are privileged to live where clean water is still available, but these worldwide trends will affect us more and more. Our commitment to our own purification techniques is interconnected to our contributions to a cleaner environment for everyone worldwide. Perhaps every time we take a drink of clean water we can offer thanks for what we have, send a prayer to those without water and examine ways we can contribute to the sustainability of this precious resource.

Without purity in body and mind, clarity eludes us. The immensity and luminosity of our true selves and our connection to spirit and to each other becomes clouded. The transparency we cultivate in saucha enables us to reflect the divine more completely in all our relationships. It is worth the effort to find time each day to practice the observance of saucha and express gratitude for our ability to do so.

Saucha: (First Niyama) Purity/Clarity

Purity of body, cleanliness, good health habits, a clear and orderly environment. 

Saucha (purity) means both bodily and moral purification.  Purification is much in evidence in Yogic practice.  The breath controls, postures, hygienic processes, and dietary rules described in Yoga of Breathing all contribute to psychophysical purity, whereby body and mind are prepared for the progressive refinement of consciousness that is the Yoga of Meditation.  Yogins are instructed to change the quality of their body cells by eating sattvic (purity) foods , and sattva is the guna which predominates in pure consciousness.  Internal (ethical) purity is obtained by obeying the abstinences and observances. 

Practice: evenness of mind, thoughts, speech and discrimination.  Keep the environment clean and clear. Orderliness surrounding the self and our thoughts. Orderliness of environment. Clearing of energy.

Saucha/not Judgmental

When studying the Yoga Sutra, this first Niyama (saucha) purity may sound judgmental especially when Patanjali’s teachings are interpreted in very rigid ways. Some foods, thoughts, activities, and people were impure—and our task is simply to avoid them. When the concept of purity is rigid, there is an unspoken implication that the world is a profane place that threatens to contaminate us unless we follow a strict set of moral rules.

This is obviously a very limited and narrow vision of a much big concept. Within a richer, fuller and more complete understanding, Saucha represents commonsense and the practical insight that if we embrace impurity in thought, word, or deed, we will eventually suffer.

A more enlightened view of Saucha does not measure action by outcome, but rather sees the practice of Saucha as a continual reminder to examine the intention at the root of our actions. A pure intention is the seed of pure actions.

Rather than questioning “what should I do, ask what is the seed of my intention, is it based on love or fear,” and then act accordingly with the most love possible. 

Aparigraha: Non-Possessiveness, Greedlessness, Simplicity

Fulfilling needs rather than wants. Non-possessiveness (Aparigraha) rather than the absence of all possessions, Aparigraha is the practice of not clinging to them or craving unnecessary things.  At the same time the Yogin is expected to reduce his possessions to a reasonable simplicity.  This rule counters the Western mania for accumulating wealth and possessions, both seen as marks of prestige and identified with success in life. 

The Yogin has a very different concept of what constitutes the main goals of life.

Practice: Non-attachment to possessions, relationships, circumstances, conditions of life, etc…

When you take away “stuff,” you face yourself. It is not always comfortable, but it is invigorating and makes room for new growth to come.

Abstain from accumulating more than you need, “stuff” only serves to distract you from your source, your true self.  Often, one tries to satisfy spiritual starvation with relationships, sex, food, and material goods.  Remove the distraction, and you can connect more deeply with what is truly happening inside.  It is okay to have “stuff” in your life – just don’t be attached to it.  Remain connected to your source, and let other aspects of your life go the way the universe directs them.

Wanting More 

The fifth and final yama in Patanjali’s list is “Aparigraha,” or non-greed. This is a very difficult one to practice because we are surrounded by stimulants to our greed all the time. In some ways, our society’s economic system is based on greed. We are constantly being bombarded with advertisements, which attempt to whip up our desire for more. In fact, greed or “parigraha” is the desire for more. 

Aparigrapha/spiritual materialism

In the yoga world, we can be very greedy as well. What we are greedy after is more subtle; we may hunger after enlightenment, difficult asanas, spiritual powers or perfect bliss. Just because one practices yoga is no guarantee that one will escape the subtleties of greed. While yogis may not covet material goods, we covet more esoteric gains. This type of spiritual materialism has its roots deeply entrenched in the soil of greed.  One way to sidestep the trap of parigraha or greed is to follow the advice of many sages.

A wonderful admonition is to be happy with what you have, whether it is a lot or a little. This spirit of true renunciation will diminish the power of greed.

Another practice of Aparigrapha is non-attachment.  The practice of not clinging and the joyful willingness to let go of anything that binds us to ego opens the space of freedom to be more engaged and presence without agenda.  In other words, we can truly love (be present). 

Aparigraha: Non-Possessiveness, Greedlessness, Simplicity

Fulfilling needs rather than wants. Non-possessiveness (Aparigraha) rather than the absence of all possessions, Aparigraha is the practice of not clinging to them or craving unnecessary things.  At the same time the Yogin is expected to reduce his possessions to a reasonable simplicity.  This rule counters the Western mania for accumulating wealth and possessions, both seen as marks of prestige and identified with success in life. 

The Yogin has a very different concept of what constitutes the main goals of life.

Practice: Non-attachment to possessions, relationships, circumstances, conditions of life, etc…

When you take away “stuff,” you face yourself. It is not always comfortable, but it is invigorating and makes room for new growth to come.

Abstain from accumulating more than you need, “stuff” only serves to distract you from your source, your true self.  Often, one tries to satisfy spiritual starvation with relationships, sex, food, and material goods.  Remove the distraction, and you can connect more deeply with what is truly happening inside.  It is okay to have “stuff” in your life – just don’t be attached to it.  Remain connected to your source, and let other aspects of your life go the way the universe directs them.

Wanting More 

The fifth and final yama in Patanjali’s list is “Aparigraha,” or non-greed. This is a very difficult one to practice because we are surrounded by stimulants to our greed all the time. In some ways, our society’s economic system is based on greed. We are constantly being bombarded with advertisements, which attempt to whip up our desire for more. In fact, greed or “parigraha” is the desire for more. 

Aparigrapha/spiritual materialism

In the yoga world, we can be very greedy as well. What we are greedy after is more subtle; we may hunger after enlightenment, difficult asanas, spiritual powers or perfect bliss. Just because one practices yoga is no guarantee that one will escape the subtleties of greed. While yogis may not covet material goods, we covet more esoteric gains. This type of spiritual materialism has its roots deeply entrenched in the soil of greed.  One way to sidestep the trap of parigraha or greed is to follow the advice of many sages.

A wonderful admonition is to be happy with what you have, whether it is a lot or a little. This spirit of true renunciation will diminish the power of greed.

Another practice of Aparigrapha is non-attachment.  The practice of not clinging and the joyful willingness to let go of anything that binds us to ego opens the space of freedom to be more engaged and presence without agenda.  In other words, we can truly love (be present). 

Aparigraha: Non-Possessiveness, Greedlessness, Simplicity

Fulfilling needs rather than wants. Non-possessiveness (Aparigraha) rather than the absence of all possessions, Aparigraha is the practice of not clinging to them or craving unnecessary things.  At the same time the Yogin is expected to reduce his possessions to a reasonable simplicity.  This rule counters the Western mania for accumulating wealth and possessions, both seen as marks of prestige and identified with success in life. 

The Yogin has a very different concept of what constitutes the main goals of life.

Practice: Non-attachment to possessions, relationships, circumstances, conditions of life, etc…

When you take away “stuff,” you face yourself. It is not always comfortable, but it is invigorating and makes room for new growth to come.

Abstain from accumulating more than you need, “stuff” only serves to distract you from your source, your true self.  Often, one tries to satisfy spiritual starvation with relationships, sex, food, and material goods.  Remove the distraction, and you can connect more deeply with what is truly happening inside.  It is okay to have “stuff” in your life – just don’t be attached to it.  Remain connected to your source, and let other aspects of your life go the way the universe directs them.

Wanting More 

The fifth and final yama in Patanjali’s list is “Aparigraha,” or non-greed. This is a very difficult one to practice because we are surrounded by stimulants to our greed all the time. In some ways, our society’s economic system is based on greed. We are constantly being bombarded with advertisements, which attempt to whip up our desire for more. In fact, greed or “parigraha” is the desire for more. 

Aparigrapha/spiritual materialism

In the yoga world, we can be very greedy as well. What we are greedy after is more subtle; we may hunger after enlightenment, difficult asanas, spiritual powers or perfect bliss. Just because one practices yoga is no guarantee that one will escape the subtleties of greed. While yogis may not covet material goods, we covet more esoteric gains. This type of spiritual materialism has its roots deeply entrenched in the soil of greed.  One way to sidestep the trap of parigraha or greed is to follow the advice of many sages.

A wonderful admonition is to be happy with what you have, whether it is a lot or a little. This spirit of true renunciation will diminish the power of greed.

Another practice of Aparigrapha is non-attachment.  The practice of not clinging and the joyful willingness to let go of anything that binds us to ego opens the space of freedom to be more engaged and presence without agenda.  In other words, we can truly love (be present). 

Brahmacharya: moderation,channeling emotions, self-containment (Continence)

Brahmacharya (Continence) can be translated as an advanced Hindu yoga practice of abstinence from sex as a means of joyfully funneling sexual energy to spiritual ends.  This is never a sacrifice, but rather a joyful choice.  However, on another level, Brahmacharya also refers to a continence that applies in a wider dimension of non-attachment to sensual pleasures – which does not mean trying not to enjoy a walk in a pleasant surroundings or a cool drink on a hot day, but an attitude of not clinging to pleasures and not craving for their repetition. 

Think of a mirror, which receives but does not grasp. 

There is overindulgence of mind, intellect, speech or body; moderation on all levels concerning sex, food, and all aspects of daily life including the environment. 

Practice: not repression, but control of sensual cravings as a means of a deepened spiritual connection.

Yogis neither obsess nor repress, yet makes peace with sensual cravings or any interests that pulls them away from the divine and into the mundane.

Avoid overindulgence of mind, intellect, speech, and body.

Principle of Brahmacharya 

Satisfying desire for pleasures through food, sex, television and other pastimes hides the hollow emptiness inside.  This emptiness is spiritual starvation.  Our soul needs fulfillment.  There are many levels of our being, and we often do not take a holistic approach to fulfillment on all these levels.  We often only see the easiest, surface level needs and attempt to fulfill ourselves on a physical level.

“Brahma” translates as the Creator.  “Charya” is teacher or guide. “Acharya” means to be wedded.

Thus one could say Brahmacharya means being wedded to Brahma or “to remain connected to Source” or to remain continuous with it.

Brahmacharya Mantra

“This day, I am moderate, centered, and complete. I use my energy in ways that lead me closer to my Divinity. I treat myself and others with respect, recognizing the inherent Divinity of all people.”

Developmental Stages:

1.     Self-containment through moderate sexuality and diet

2.     No thoughts of past or future sense pleasures

3.     Freedom from attachment to pleasures

4.     Free from duality and the illusion of incompleteness or separateness

5.     Inner peace

6.     Perpetual inner ecstasy, replacing outward focus of sensual/sexual energies

Be moderate even in moderation, so that it is not a burden. Everything is a joyful offering to God. It is a beautiful practice. It is about moderating the extremes and not wanting too much on any level.

Brahmacharya brings out the FIRE in your spirit. Indeed, as you begin this practice, many fiery energies are bond to come up.  When they arise, allow them to burn – smothering issues just makes them smolder and re-emerge later.  When they re-emerge they’ll be hotter.  When they arise, become the witness, without pushing or pulling, but observing like a spectator of your own existence as you go deeper, unraveling your true motivations without judgment or condemnation.

Brahmacharya: control of sexual energy: a joyful choice 

“Brahmacharya” is one of the most difficult for most Westerners to understand. One classical translation is that this yama means celibacy.  A good definition of the word is based on the translation of the syllables of the word. “Brahma” comes from the name of the deity Brahma; “char” means to walk and “ya” means actively.

Thus, a good western translation of brahmacharya is “Walk with God.” 

There are always people for whom sexual love holds no great attraction and they are naturally celibate. Others sacrifice this part of their life purposefully to live as a monk or nun and thus to consecrate their sexuality to God.

Brahmacharya does not just mean to give up sex. It is a transmutation of the energy of sex into something else, principally, as joyful offering of devotion to God.

Brahmacharya/householder yogi

As might well be imagined, Brahmacharya has been the source of many discussions throughout the ages in all religions. One question that arises is about the householder yogis? Are they to give up sexual relations? Does this mean that if one lives in a family situation one cannot be a student of yoga? Moreover, what is the beneficial effect of abstaining from sex if one is not a monk or nun? While some yoga practitioners are drawn to the practice of celibacy, not all are. In addition, some come to the practice of yoga after they are already married.

Simply to impose celibacy upon one’s partner whether he/she chooses it is not in the spirit of Brahmacharya. 

Indeed, it is not in the spirit of ahimsa, and may in fact be the symptom of some other difficulty in the relationship. Once one is in a committed sexual relationship, the choice of celibacy by necessity must be a mutual and joyful decision.

Brachmacharya/monogamous relationship

Another interpretation of Brahmacharya seems quite appropriate for the average person who has taken up the study of yoga and that is to remain faithful within a monogamous relationship. Another suggestion is simple: when you are having sex, have sex, when you are not, do not. This particular interpretation underscores the importance of remaining in the present and focusing on what is happening right now without obsession. 

A simple rule is to be present in all actions, including sex

Brahmacharya: moderation, channeling emotions, self-containment and continence.

Brahmacharya (continence) can be translated as an advanced Hindu yoga practice of abstinence from sex as a means of joyfully funneling sexual energy to spiritual ends.  This is never a sacrifice, but rather a joyful choice.  However, on another level, Brahmacharya also refers to a continence that applies in a wider dimension of non-attachment to sensual pleasures – which does not mean trying not to enjoy a walk in a pleasant surroundings or a cool drink on a hot day, but an attitude of not clinging to pleasures and not craving for their repetition. 

Think of a mirror, which receives but does not grasp. 

There is overindulgence of mind, intellect, speech or body; moderation on all levels concerning sex, food, and all aspects of daily life including the environment. 

Practice: not repression, but control of sensual cravings as a means of a deepened spiritual connection.

Yogis neither obsess nor repress, yet makes peace with sensual cravings or any interests that pulls them away from the divine and into the mundane.

Avoid overindulgence of mind, intellect, speech, and body.

Principle of Brahmacharya 

Satisfying desire for pleasures through food, sex, television and other pastimes hides the hollow emptiness inside.  This emptiness is spiritual starvation.  Our soul needs fulfillment.  There are many levels of our being, and we often do not take a holistic approach to fulfillment on all these levels.  We often only see the easiest, surface level needs and attempt to fulfill ourselves on a physical level.

“Brahma” translates as the Creator.  “Charya” is teacher or guide. “Acharya” means to be wedded.

Thus one could say Brahmacharya means being wedded to Brahma or “to remain connected to Source” or to remain continuous with it.

Brahmacharya Mantra

“This day, I am moderate, centered, and complete. I use my energy in ways that lead me closer to my Divinity. I treat myself and others with respect, recognizing the inherent Divinity of all people.”

Developmental Stages:

1.     Self-containment through moderate sexuality and diet

2.     No thoughts of past or future sense pleasures

3.     Freedom from attachment to pleasures

4.     Free from duality and the illusion of incompleteness or separateness

5.     Inner peace

6.     Perpetual inner ecstasy, replacing outward focus of sensual/sexual energies

Be moderate even in moderation, so that it is not a burden. Everything is a joyful offering to God. It is a beautiful practice. It is about moderating the extremes and not wanting too much on any level.

Brahmacharya brings out the FIRE in your spirit. Indeed, as you begin this practice, many fiery energies are bond to come up.  When they arise, allow them to burn – smothering issues just makes them smolder and re-emerge later.  When they re-emerge they’ll be hotter.  When they arise, become the witness, without pushing or pulling, but observing like a spectator of your own existence as you go deeper, unraveling your true motivations without judgment or condemnation.

Brahmacharya: control of sexual energy: a joyful choice 

“Brahmacharya” is one of the most difficult for most Westerners to understand. One classical translation is that this yama means celibacy.  A good definition of the word is based on the translation of the syllables of the word. “Brahma” comes from the name of the deity Brahma; “char” means to walk and “ya” means actively.

Thus, a good western translation of brahmacharya is “Walk with God.” 

There are always people for whom sexual love holds no great attraction and they are naturally celibate. Others sacrifice this part of their life purposefully to live as a monk or nun and thus to consecrate their sexuality to God.

Brahmacharya does not just mean to give up sex. It is a transmutation of the energy of sex into something else, principally, as joyful offering of devotion to God.

Brahmacharya/householder yogi

As might well be imagined, Brahmacharya has been the source of many discussions throughout the ages in all religions. One question that arises is about the householder yogis? Are they to give up sexual relations? Does this mean that if one lives in a family situation one cannot be a student of yoga? Moreover, what is the beneficial effect of abstaining from sex if one is not a monk or nun? While some yoga practitioners are drawn to the practice of celibacy, not all are. In addition, some come to the practice of yoga after they are already married.

Simply to impose celibacy upon one’s partner whether he/she chooses it is not in the spirit of Brahmacharya. 

Indeed, it is not in the spirit of ahimsa, and may in fact be the symptom of some other difficulty in the relationship. Once one is in a committed sexual relationship, the choice of celibacy by necessity must be a mutual and joyful decision.

Brachmacharya/monogamous relationship

Another interpretation of Brahmacharya seems quite appropriate for the average person who has taken up the study of yoga and that is to remain faithful within a monogamous relationship. Another suggestion is simple: when you are having sex, have sex, when you are not, do not. This particular interpretation underscores the importance of remaining in the present and focusing on what is happening right now without obsession. 

A simple rule is to be present in all actions, including sex

Brahmacharya: moderation, channeling emotions, self-containment and continence.

Brahmacharya (continence) can be translated as an advanced Hindu yoga practice of abstinence from sex as a means of joyfully funneling sexual energy to spiritual ends.  This is never a sacrifice, but rather a joyful choice.  However, on another level, Brahmacharya also refers to a continence that applies in a wider dimension of non-attachment to sensual pleasures – which does not mean trying not to enjoy a walk in a pleasant surroundings or a cool drink on a hot day, but an attitude of not clinging to pleasures and not craving for their repetition. 

Think of a mirror, which receives but does not grasp. 

There is overindulgence of mind, intellect, speech or body; moderation on all levels concerning sex, food, and all aspects of daily life including the environment. 

Practice: not repression, but control of sensual cravings as a means of a deepened spiritual connection.

Yogis neither obsess nor repress, yet makes peace with sensual cravings or any interests that pulls them away from the divine and into the mundane.

Avoid overindulgence of mind, intellect, speech, and body.

Principle of Brahmacharya 

Satisfying desire for pleasures through food, sex, television and other pastimes hides the hollow emptiness inside.  This emptiness is spiritual starvation.  Our soul needs fulfillment.  There are many levels of our being, and we often do not take a holistic approach to fulfillment on all these levels.  We often only see the easiest, surface level needs and attempt to fulfill ourselves on a physical level.

“Brahma” translates as the Creator.  “Charya” is teacher or guide. “Acharya” means to be wedded.

Thus one could say Brahmacharya means being wedded to Brahma or “to remain connected to Source” or to remain continuous with it.

Brahmacharya Mantra

“This day, I am moderate, centered, and complete. I use my energy in ways that lead me closer to my Divinity. I treat myself and others with respect, recognizing the inherent Divinity of all people.”

Developmental Stages:

1.     Self-containment through moderate sexuality and diet

2.     No thoughts of past or future sense pleasures

3.     Freedom from attachment to pleasures

4.     Free from duality and the illusion of incompleteness or separateness

5.     Inner peace

6.     Perpetual inner ecstasy, replacing outward focus of sensual/sexual energies

Be moderate even in moderation, so that it is not a burden. Everything is a joyful offering to God. It is a beautiful practice. It is about moderating the extremes and not wanting too much on any level.

Brahmacharya brings out the FIRE in your spirit. Indeed, as you begin this practice, many fiery energies are bond to come up.  When they arise, allow them to burn – smothering issues just makes them smolder and re-emerge later.  When they re-emerge they’ll be hotter.  When they arise, become the witness, without pushing or pulling, but observing like a spectator of your own existence as you go deeper, unraveling your true motivations without judgment or condemnation.

Brahmacharya: control of sexual energy: a joyful choice 

“Brahmacharya” is one of the most difficult for most Westerners to understand. One classical translation is that this yama means celibacy.  A good definition of the word is based on the translation of the syllables of the word. “Brahma” comes from the name of the deity Brahma; “char” means to walk and “ya” means actively.

Thus, a good western translation of brahmacharya is “Walk with God.” 

There are always people for whom sexual love holds no great attraction and they are naturally celibate. Others sacrifice this part of their life purposefully to live as a monk or nun and thus to consecrate their sexuality to God.

Brahmacharya does not just mean to give up sex. It is a transmutation of the energy of sex into something else, principally, as joyful offering of devotion to God.

Brahmacharya/householder yogi

As might well be imagined, Brahmacharya has been the source of many discussions throughout the ages in all religions. One question that arises is about the householder yogis? Are they to give up sexual relations? Does this mean that if one lives in a family situation one cannot be a student of yoga? Moreover, what is the beneficial effect of abstaining from sex if one is not a monk or nun? While some yoga practitioners are drawn to the practice of celibacy, not all are. In addition, some come to the practice of yoga after they are already married.

Simply to impose celibacy upon one’s partner whether he/she chooses it is not in the spirit of Brahmacharya. 

Indeed, it is not in the spirit of ahimsa, and may in fact be the symptom of some other difficulty in the relationship. Once one is in a committed sexual relationship, the choice of celibacy by necessity must be a mutual and joyful decision.

Brachmacharya/monogamous relationship

Another interpretation of Brahmacharya seems quite appropriate for the average person who has taken up the study of yoga and that is to remain faithful within a monogamous relationship. Another suggestion is simple: when you are having sex, have sex, when you are not, do not. This particular interpretation underscores the importance of remaining in the present and focusing on what is happening right now without obsession. 

A simple rule is to be present in all actions, including sex

Brahmacharya: Moderation,channeling emotions, self-containment (Continence)

Brahmacharya (Continence) can be literally translated as an advanced Hindu yoga practice of abstinence from sex as a means of joyfully funneling sexual energy to spiritual ends.  This is never a sacrifice, but rather a joyful choice.  However, on another level, Brahmacharya also refers to a continence that applies in a wider dimension of non-attachment to sensual pleasures – which does not mean trying not to enjoy a walk in pleasant surroundings or a cool drink on a hot day, but an attitude of not clinging to pleasures and not craving for their repetition.  Think of a mirror, which receives but does not grasp. 

No overindulgence of mind, intellect, speech or body; moderation on all levels concerning sex, food, and all aspects of daily life including the environment. 

Practice: not repression, but control of sensual cravings as a means of deepen spiritual connection.

Neither obsessing nor repressing, make peace with your sensual cravings or any interests that pull you off-center from your Source. Avoid overindulgence of mind, intellect, speech, and body.

Principle of Brahmacharya 

Satisfying our desires for pleasure through food, sex, television and other pastimes hides the emptiness inside.  That emptiness is spiritual starvation.  Our soul needs fulfillment.  There are many levels of our being, and we often do not take a holistic approach to fulfillment on all these levels.  We often only see the easiest, surface level needs and attempt to fulfill ourselves on a physical level.

“Brahma” = the Creator “Charya” = teacher or guide 

The word Brahmacharya is derived from the two words Brahma and acharya or charya (take your pick). Brahma is God as the creator or progenitor, acharya is teacher and charya means wedded to.

Thus one could say brahmacharya means being wedded to Brahma or “to remain connected to Source” or to remain continuous with it.

Brahmacharya Mantra

“This day, I am moderate, centered, and complete. I use my energy in ways that lead me closer to my Source. I treat myself and others with respect, recognizing the inherent Divinity of all people.”

Developmental Stages:

1.     Self-containment through moderate sexuality and diet

2.     No thoughts of past or future sense pleasures

3.     Freedom from attachment to pleasures

4.     Free from duality and the illusion that you are incomplete

5.     Inner peace

6.     Perpetual inner Ecstasy, replacing outward focus of sensual/sexual energies

Be moderate in moderation also, so it is not a burden. It is a beautiful practice. It is about moderating the extremes and not wanting too much (consumerism).

Brahmacharya brings out the FIRE in your spirit. Many energies come up. If it comes up, let it burn – smothering issues just makes them smolder. When they re-emerge they’ll be hotter.  When they arise, notice what the issues are, and go deeper into your true motivations.

Brahmacharya/control of sexual energy: a joyful choice 

“Brahmacharya” is one of the most difficult for most Westerners to understand. The classical translation is that this yama means celibacy. The actual definition of the word, however, is based on the translation of the syllables of the word. “Brahma” comes from the name of the deity Brahma; “char” means to walk and “ya” means actively.

Thus, a better translation of brahmacharya is “Walk with God.” 

There are always people for whom sexual love holds no great attraction; some celibates are naturally so. Others sacrifice this part of life to live as a monk or nun and thus to consecrate their sexuality to God. Brahmacharya does not just mean to give up sex. It is a transmutation of the energy of sex into something else, principally, devotion to God. 

Brahmacharya/householder yogi

As might well be imagined, brahmacharya has been the source of many discussions throughout the ages in all religions. But what about the householder yogis? Are they to give up sexual relations? Does this mean that if one lives in a family situation we cannot be students of yoga? Moreover, what is the beneficial effect of abstaining from sex if one is not a monk or nun? While some yoga practitioners are drawn to the practice of celibacy, not all are. In addition, some come to the practice of yoga after they are already married.

Simply to impose celibacy upon one’s partner whether he/she chooses it is not in the spirit of brahmacharya. Indeed, it is not in the spirit of ahimsa, and may in fact be the symptom of some other difficulty in the relationship. Once one is in a committed sexual relationship, the choice of celibacy by necessity must be a mutual and joyful decision.

Brachmacharya/monogamous relationship

Other interpretations of brahmacharya seem quite appropriate for the average person who has taken up the study of yoga. One interpretation is that to practice brahmacharya in this era is simply to remain faithful within a monogamous relationship. Another suggestion is simple: when you are having sex, have sex, when you are not, do not. This particular interpretation underscores the importance of remaining in the present and focusing on what is happening right now without obsession. 

Simple rule/be present in all actions, including sex

There is yet another interesting insight into the meaning of brahmacharya. It is the approach of using one’s sexual energy, like all life energies, in a way that is in harmony with the practice of ahimsa. This means that we respect our partner and ourselves when we are in a sexual relationship, we do not use others or have sex mindlessly. To do either of these things is to forget brahmacharya and to sidestep the practice of ahimsa as well. When one is practicing in the spirit of brahmacharya, one uses sexual energy to remember the divinity of self and other. To choose this path is to allow sexuality to be part of the wider practice of yoga and to acknowledge the life-enhancing power this deep connection with another human being has. It is an important choice. 

Asteya: Non-Stealing

Non-stealing (asteya) extends beyond physical objects to the psychological sphere—taking undeserved credit for example.

Practice: Use objects the right way. Strive for proper time management. Cultivate sense of completeness, self-sufficiency, and let go of cravings.  If we value material goods too much, there is a temptation to hoard (a type of stealing from self and others or covet what does not belong to us.  Let go of that false value.

If we attain what we want through honest means, we have no fear. If we attain what we want through dishonest means, we live with fear.

The Suffering Called Theft 

The third yama is “Asteya” and is translated as non-stealing. While commonly understood as not taking what is not yours, it can also mean not taking more than you need. The latter is the more interesting definition. When we take more of the world’s resources, we are in a way stealing them from someone else. When we take more that we need we can contribute to the suffering of others, thus we are ignoring Ahimsa, the greatest of all teachings of yoga. We fail to practice Asteya when we take credit that is not ours or take more food than we can eat. 

Patanjali does not just teach us about the effects of stealing in the world around us; he also teaches us about the effect stealing has on us, even if we are not caught. While most of us would never knowingly steal from others, we actually steal from ourselves. Perhaps we steal when we rob ourselves of our own potential by neglecting a talent, or by letting a lack of commitment keep us from practicing yoga and other life enhancing activities.

Being present is a practice of Asteya

In a sense, we steal the present from ourselves whenever we make the choice to become angry or fearful, thus living in the past or the future.

In order to steal, one has to be mired in “avidya,” or ignorance about the nature of reality, a term introduced by Patanjali in his Chapter 2. Being stuck in the state of avidya is the opposite of the state of yoga in which one is in a state of connection with all that is. In order to steal, one has to devalue and dehumanize the person who will suffer from the theft. If you live a life in which you are able to devalue and dehumanize others so that you can steal from them, you will suffer. 

Move beyond Avidya (ignorance) thru Asteya

This suffering occurs because one is stuck in avidya. The entire discipline of yoga is about freeing oneself from the fog of avidya in the movement towards self-realization. By practicing asteya, one begins to eliminate the suffering of others by not stealing from them. In the end, the choice not to steal is also for oneself.