Weakening stress and anxiety in our lives through the

Weakening stress and anxiety in our lives through the

teachings and techniques of Yoga and Buddhism (Part 3)

An important point that knowledgeable and mindful

teachers of either Yoga or Buddhism remind us of is

that those things in our environment, being people,

places and situations, that are causing us stress and

anxiety can not be changed, controlled or managed by

us in the way that we wish them to be.

In fact, when we get caught up in trying to bring

about changes, especially in how other people live and

act, we are opening ourselves up to potentially

greater and deeper feelings of frustration, impatience

anger, resentment and feelings of being victimized,

all of which will add to our current levels of stress

or anxiety.

Yoga and Buddhism teach us that we need to work on

ourselves. They remind us that the energy, feelings,

emotions, words and actions that are being directed at

bringing about a change in others and those

unwholesome states that can arise from such an

experience can be redirected to work on oneself.

This does not mean that we give up on or do not try to

bring about positive and meaningful change in our

family, loved ones, community, society, country and

world, but when we do it, it will be done with greater mindfulness and wisdom, not based on our own stress and anxiety.

Another concept that Yoga and Buddhism are reminding

us of, sometimes directly stated and sometimes

implicitly put forth, is that when we live a life that

is not based on a system of morals and ethics, that

lack of structure and guidance creates a situation

where stress and anxiety can more easily proliferate.

We can become confused about what is best for

ourselves and others, think, speak and behave because

of unwholesome intentions and desires and live our

life solely through our senses and under the influence

of our emotions and feelings at any particular time.

The practice of Yoga works on stress and anxiety in

much the same way as Buddhism does (part 2).

However, with the emphasis on the physical that Yoga

has become in the modern world, we are not always made

mindful about this, or do not perceive Yoga in this

manner.

Yoga is, like Buddhism, a system of teachings and

techniques which address how we think, speak and act.

This system consists of ten components or aspects,

which are known in the Yoga teachings as the yamas and

niyamas.

These are Sanskrit words.

“Yama” means universal vows, being those teachings and techniques which we apply in our interactions with other people, from

all cultures, societies, races and ethnic groups.

“Niyama” means personal observances, being those

teachings and techniques which we apply in our own

lives, as individuals, alone and away from other

people.

The postures and meditation practice, two teachings

and techniques which are closely associated with Yoga

fall under the niyamas.

If we learn, understand and practice Yoga in this

manner, our practice is a stronger one, bringing about

a greater and deeper variety of benefits then if we

think of Yoga as being solely postures and meditation.

And once again, as with Buddhism, in applying each one

of the teachings and techniques put forth under the

yamas and niyamas, their manifestation as being

primarily a mental, verbal or behavioral one is

sometimes hard to distinguish and differentiate

between.

The yamas (universal vows) consist of non – violence,

honesty, non – stealing, celibacy and non – greed.

The niyamas (personal observances) consist of purity, contentment, austerity, self – study, and surrender to a higher power.

In addition to the yamas and niyamas, there are four

other teachings and techniques, known as the

parakarmas (higher actions) that we apply in thought,

word and behavior.

These are loving kindness, compassion, joy in another's

joy, success and virtue, and equanimity.

In understanding and practicing these yamas, niyamas

and parakarmas, we cultivate a base of both knowledge

and mindfulness about our thoughts, words and actions

that works to weaken stress and anxiety in our life

and being.

The following extended excerpt, taken from the Yoga

manual “Yoga is for Better Health and Living: An

Introduction to the Path and Practice” written by this

writer, gives those who want to weaken stress and

anxiety in their lives a brief overview of these yamas (universal vows), niyamas (personal observances) and parakarmas (higher

actions).

In addition to the information given about each yamas,

niyama and parakarma, there are additional points to

reflect on which may be helpful in redirecting one’s

attention so that stress and anxiety can be better

dealt with.

As a point of reference, we remind those who may read

this that this manual is offered free to those who

request it by E-mail.

Just send an E-mail requesting it to

johnckimbrough@yahoo.com and it will be sent to you as

either an E-mail or an attachment to an E-mail.

Anyone who is habitually suffering from stress and

anxiety may find the various aspects of Yoga covered

and explored in this manual to be extremely helpful to

them.

From the Yoga manual “Yoga is for Better Health and

Living: An Introduction to the Path and Practice of

Yoga”

“The morals and ethics of Yoga provide a comprehensive

set of mental and physical practices which when

understood and applied in conjunction with regular

meditation practice work to weaken the defilements of

the consciousness and elevate it to a state of

enlightenment.

Their purpose is not to impinge upon an individual’s

freedom of choice and to live life as they want to,

but instead to give them an opportunity to cultivate a

state of consciousness where that life can be lived in

a healthier and more skillful manner, and where there

is joy and appreciation, regardless of what one

experiences or has experienced through the senses.

When individuals are new to Yoga and experiencing the

joys and challenges of working with the body and mind

through the postures and other techniques of Yoga,

these morals and ethics may be overlooked or not

thought of as being important or necessary to an

individual’s practice.

This is understandable, however, if one’s exposure to

Yoga and it’s teachings does not call attention to

this very important part and practice of Yoga, they

risk not getting the full benefits from their effort

and practice of Yoga or developing a practice and

understanding of Yoga that is too one – dimensional,

too physical.

We already have the capacity to practice and apply

many of these disciplines and we do so on a regular

and daily basis, in fulfilling our responsibilities to ourselves and others, at home, at work and when we go about our daily

activities and various social interactions.

What are the various disciplines that make up the

morals and ethics of Yoga? They are non – violence,

honesty, non – stealing, celibacy, non – greed,

contentment, purity, austerity, self – study,

surrender to a higher power, loving kindness,

compassion, joy in another’s joy, virtue and success

and equanimity.

The first and most important thing to understand about

these various disciplines is why we learn and apply

them. We learn them in order to bring about harmonious

living and interaction with others, and balance and

harmony within ourselves. They assist us in

cultivating a stronger, wiser and more concentrated

and mindful state of consciousness.

We do not learn and apply them in order to please God

or any specific deity or gain access to heaven or

avoid going to hell. We do not learn and apply them in

order to follow the wishes of, or please a leader of a

cult or gain the favor, respect and admiration of

other people. We do not learn and apply them in order

to feel more spiritually advanced or superior to other

people.

When our thoughts, words and actions are directed to

others and ourselves within the context of the

disciplines of Yoga, we are constantly engaged in a

process and practice that is bringing us growth and an

enhanced mindfulness and concentration in all the

things that we do each day. It means that the practice

of Yoga is not just the practice of relaxation,

meditation, postures and breathing techniques, once or

three or five times a week, but something that

involves all aspects of our life and the life

experience.

Among some, when they are first exposed to these

various teachings, there may be an aversion, feeling

that their individual freedom is being impinged upon

or they are being told how to think, feel, behave and

act. This is a common response.

What we are trying to achieve in Yoga starts with

exposure to the teachings, and one’s interest in and

seeing the need for learning the teachings and

applying them may and will vary from individual to

individual. If one does make an attempt to cultivate

an individual practice of Yoga, implementing all of

its teachings, one will be building a foundation for a

more wholesome, insightful and healthier life, now and

in the future.

In taking a closer look at the disciplines and morals

and ethics of Yoga we can remember that each one had a

two – fold objective. One is to cultivate states of consciousness and being that are positive, skillful, wholesome and healthy such

as patience, mindfulness, self – control, and compassion, among others. The other is to weaken and alleviate states of

consciousness and being that are negative, unskillful, unwholesome and unhealthy such as resentment, impatience, jealousy,

envy, anger, anxiety, worry, depression, and critical and judgmental attitudes.

We take a closer look at the moral and ethics of Yoga

below.

1. Non – violence - The practice of non – violence

refers to how we how we react to and act on others in

thought, word and action. We all are generally non –

violent in action but we are not always mindful of the

power and subtleties of our words and thoughts that

may be rooted in violent and averse feelings to other individuals, and situations or experiences.

For reflection: What kinds of problems can be created

in our interactions with others and within ourselves

if we have a tendency to violence in thought, word and

action?

2. Honesty - Honesty is something that we generally

think of being the truth in speaking to others. This

truth needs to be said in a compassionate manner.

Something that can take a degree of mindfulness and skillfulness that not all possess. In other words, when speaking the truth,

we need to be mindful of how and what we are saying will be taken by others.

For reflection: How does dishonesty create problems in

our relationships with others? Can we be habitually

dishonest with ourselves about the dynamics of a

situation and our own life experience and situation?

3. Non – stealing - Non – stealing is something that

manifests itself in not only in our physical actions

and behaviors, but also in the stealing of ideas and

words from others also.

For reflection: What might be some of the results when individuals and societies habitually engage in dishonest behavior?

4. Celibacy - Celibacy means the reduction of those

sensual tendencies rooted in sexuality in thought,

word and action. For some, it means the total

abstention from sex in any manner. For others, it

means the control and management of sexual desires in

such a way so they are not abusive or aggressive to

others.

For reflection: What may be some of the short and long

- term results when individuals and societies are

unable to understand, manage and control their sexual

desires in a mindful and healthy manner? Can we see

how at times our own tendency to indulge or

overindulge in sensual desires has caused us and

others pain?

5. Non – greed - The lack of a tendency to go after

things with an extreme or unwholesome lust as the

motivating force. It also includes the ability to live

a life that is simple and unencumbered.

For reflection: How does greed and lust create

problems for ourselves and other? Do we ever become

obsessed or overly attached to something, either

mentally or materially, that we can live without?

6. Contentment - The ability to feel satisfaction

with past and present life situations, environments

and experiences. It includes states of consciousness

such as understanding and acceptance.

For reflection: When we lack contentment, what kind of

actions may we engage in? Is our acute or chronic lack

of contentment rooted in a lack of understanding and

acceptance of our life situation? Are there ways that

we might abuse our mind and body when we do not

experience contentment, through the use of drugs or

drink, or other stimulants, intoxicants and sensually

pleasing experiences?

7. Purity - The practice of purity means that we

structure our energy in ways so that it will manifest

itself in purity in thinking, speaking and acting. The

practice of purity includes those activities that we

usually associate Yoga with (relaxation practice,

meditation practice, posture practice, breathing

techniques). It also includes mindfulness and wisdom

in our approach to diet and eating, and our habits

regarding sleep and all of our leisure activities.

For reflection: Is it possible to see those tendencies

in oneself that are not pure? What might they consist

of? What has caused them?

8. Austerity - This involves the discipline, will

power and self – control to do those things that we

need to do in order to live in a healthy and skillful

manner and make changes that bring about growth and

maturity. The practice of austerity includes those

activities that we usually associate Yoga with

(relaxation practice, meditation practice, posture

practice, breathing techniques). It also includes

cultivating wisdom as regards our diet and our habits

regarding sleep and all of our leisure activities.

Austerity does not include severe or fanatical forms

of sacrifice or self – torture. It is what we can

think of as being skillful and consistent self –

control in order to bring about a change in how we

think, feel and live.

For reflection: When we lack self – discipline and the

ability to put forth an effort, what problems may

develop as far as tendencies of thought, word and

action?

9. Self – study - This involves making a conscious

effort to get to know oneself and one’s conditioned

and spiritual nature better. It can involve mantra

practice, study and reflection of spiritual

scriptures, reading, honest sharing with others and

therapy sessions. The practice of self – study

includes those activities that we usually associate

Yoga with (relaxation practice, meditation practice,

posture practice, breathing techniques).

For reflection: What benefits can come about from

looking and learning about oneself? What keeps us from

doing these things?

10. Surrender to God - This means the acceptance of

things as they happen, realizing that all things that

we want and experience in life may not be under our

control or will be unable to receive.

For reflection: What mental and physical

manifestations may come about when we are unable to

accept things as they happen? Frustration, resentment,

anger? Have we ever experienced something bad or

unpleasant that in the long run was for the better or

not as terrible as we first thought that it would be?

11. Loving Kindness - To look at and act on and

respond to all beings in a spirit of love, kindness

and understanding.

For reflection: What are the benefits of looking at

others with loving-kindness? What may make it

difficult for us to achieve this?

12. Compassion - Understanding the experiences and

sufferings of other people and acting on that

understanding in ways that may bring others some

relief and benefits.

For reflection: What does looking at others and

ourselves with compassion consist of? What might be

some of the benefits if we can look at others in this

manner? What may happen if we are unable to look upon

others in this manner?

13. Joy in another’s success, joy and virtue - The

practice of this teaching works to eliminate feelings

of jealousy and envy to others. If we are jealous or

envious about the joy, virtue and success of others,

it can give rise to states of resentment, feelings of

being victimized or unloved, poor self – esteem and

self – confidence and a critical and judgmental

attitude

For reflection: How do feelings of jealousy, envy and resentment create problems for us in thought, word and action towards

ourselves and others? How are we likely to feel if we have a tendency to feelings of jealousy and envy? Maybe we will be

unappreciative of what we have already and the gifts and opportunities that life offers us each day.

14. Equanimity - Equanimity is a state that is

consistent and gains in strength once it is accessed.

It is rooted in balance, understanding, mindfulness,

strength and harmony within and with others. In

knowing about it, we can work to attain it and engage

in those actions and activities that can bring it

about.

For reflection: What may be some of the things that

cause us to lose our equanimity? What may be some of

things that bring about equanimity? What may be some

of the thoughts, words and actions that disturb the

equanimity of ourselves and others? What are the

reasons for engaging in these thoughts, words and

actions in the first place? What changes may we have

to make in our lives in order to cultivate

equanimity?”

(John lives and teaches in Bangkok, Thailand. He can

be reached at johnckimbrough@yahoo.com)