LUX PHARI YOGA

The Yoga Sutras, 325 CE, contain 195 aphorisms distilling wisdom from earlier writings such as the Upanishads, Bhagavad Gita, and other sources. The work is presented in four chapters or pada: “part,” “a step,” from pad, “a foot,” suggesting “foundation.” 

What is yoga? For Pantajali, “yoga is stopping the turning of thinking” or a way “to restrain the mind” (Stephens 2024: 15). This is because the non-fluctuating mind, not active or thinking, is the source of true awareness (15). 

A practical path of action is prescribed through Ashtanga, consisting of eight parts or limbs. The first two limbs of the 8-limbed path begin with the Yamas and the Niyamas. The five Yamas (Not to Do) and the five Niyamas (To Do) have remained relevant through time not just for the practice of yoga, but similarities can be found in a variety of spiritual traditions as well, such as Theosophy, Alchemy, Hermeticism, Christianity, as well as Kabbalistic and Jewish thought. 

Yamas (Restraints): 

Ahimsa (Non-violence) promotes a compassionate approach to the self and others. Child’s Pose (Balasana) and Corpse Pose (Savasana) may encourage introspection and a gentle approach by fostering kindness to ourselves (Satchidananda 1978: 35). We end our yoga practice in Savasana. We rest as we take in the experience of the particular yoga lesson. Similarly, we foster kindness and respect for our physical limits when we use the Balasana pose to rest during our yoga practice. Yoga teachers may promote ahimsa by telling the students that it is okay to take a break in the Child’s Pose and/or modify a yoga pose that may be physically easier for the student. (Pisces/ Amethyst) 

Satya (Truthfulness) is about being honest with ourselves. Poses that challenge balance and strength may allow one to confront personal truths. The Tree Pose (Vrksasana) and Warrior II (Virabhadrasana II) encourage stability and focus by allowing a space to connect to one’s inner truth and develop authenticity (Farhi 2003: 87). (Saggitarius/ Lapis Lazuli) 

Asteya (Non-stealing) is about avoiding greed and appreciating what we have in our lives. Grounding poses such as Mountain Pose (Tadasana), and Seated Forward Fold (Paschimottanasana) emphasize simplicity, humility, gratitude, and mindfulness (Gates & Kenison 2002: 78). (Taurus/ Citrine )

Brahmacharya (Moderation) is about balance and moderation in our lives, from our expectations to food and sex. Backbends and other energizing poses can be practiced to cultivate a balanced flow of energy (Iyengar 1966: 61). Poses such as Bridge Pose (Setu Bandhasana) and Camel Pose (Ustrasana), my personal favorite, may help balance energy and channel it toward positive intentions (Farhi 2003: 95). (Virgo/ Clear Quartz) 

Aparigraha (Non-greed) is about being and holding space to create more peace. It encourages us to let go of attachments and embrace simplicity. Poses focusing on flexibility may help release physical and mental tension (Gates & Kenison 2002: 111). Revolved Triangle (Parivrrtta Trikonasana) and Pigeon Pose (Kapotasana) help facilitate the release, allowing us to let go, and by doing this, we can create space for new growth (Mittra 2003: 184). (Scorpio/ Smoky Quartz) 

Niyamas (Observances):  

Saucha (Purity) emphasizes the purity of our body, environment, mind, people, relationships, and spirit. Poses that detoxify and stimulate circulation may be ideal (Satchidananda 1978: 52). Revolved Chair Pose (Parivrtta Utkatasana) and Garland Pose (Malasana) both stimulate internal cleaning and allow for physical and energetic purification (Farhi 2003: 105). (Cancer/ Selenite) 

Santosha (Contentment) is about gratitude and accepting the present moment as it is. Restorative poses help cultivate a more peaceful state of mind (Iyengar 1966: 82). Supine Bound Angle Pose (Supta Baddha Konasana) and Legs-Up-the-Wall (Viparita Karani) encourage deep relaxation, helping us connect with gratitude and contentment (Gates & Kenison 2002: 135). (Libra/ Rose Quartz)

Tapas (Discipline) is about breaking down old habits and behavioral patterns so we create space for the positive transformation of both. To do this, we must cultivate inner strength and dedication. Balancing and heat-building poses like core workouts help reinforce discipline and willpower (Farhi 2003: 135). The Boat Pose (Navasana) and Plank Pose (Phalakasana) help build mental and physical endurance, symbolic of the fiery discipline of Tapas (Mittra 2003: 194). (Aries/ Carnelian) 

Svadhyaya (Self-Study) promotes the actions of journaling as its physical application, as well as the study of the 8 limbs, chakras, and other sacred and spiritual texts. The invitation here is that of introspection. Meditative poses provide the space for inner observations (Satchidananda 1978: 64). The seated Meditation Posture (Sukhasana/Padmasana) and the Bound Angle Pose (Baddha Konasana) help one to turn inward (Iyengar 1966: 94). (Aquarius/ Labradorite).

Ishvara Pranidhana (Surrender) is about intention and shared energy. It encourages one to surrender control to a higher power. Heart-opening poses help us feel openness and trust (Farhi 2003: 127). Child’s Pose (Balasana) and Extended Puppy Pose (Uttana Shishosana) foster humility and surrender while symbolizing trust and openness to the divine (Gates & Kenison 2002: 143). (Capricorn/ Black Tourmaline) 

Theosophical Perspectives 

Theosophy views the Yamas and Niyamas as tools that align with cosmic laws, as described in Helena Blavatsky’s Secret Doctrine. Blavatsky viewed the principles as universal ethics essential for karmic evolution. For instance, both Ahimsa and Satya were embedded in the law of karma, governing moral actions across lifetimes (Blavatsky 1888: 305). She believed that living in alignment with ethical values such as Ahimsa and Satya allowed the soul to journey across multiple lifetimes, enabling progress through the spiritual planes of existence. 

Ahimsa extended beyond one’s physical actions. Thoughts were incorporated because they created “karmic imprints” that shaped the soul’s journey. Ahimsa was aligned with the “Law of Harmony” that governs the cosmos. Satya was interpreted as a commitment to the ultimate truth beyond factual honesty. Blavatsky emphasized that understanding Satya means that we must recognize the interconnectedness of all beings, a principle essential for theosophical knowledge (Blavatsky 1889: 50).

Similarly, for Annie Besant, Ahimsa was seen as part of the soul’s evolution toward universal compassion, being integral to the theosophical pursuit of unity and interconnectedness (Besant 1912: 77). She stressed that truth aligns the practitioner with divine insight, thus making Satya fundamental to spiritual awakening. 

Furthermore, Charles Leadbeater saw Svadhyaya as essential for one’s spiritual nature and self-understanding. For him, it was a method for deepening self-awareness, allowing practitioners to perceive their karmic paths (Leadbeater 1913: 42). Without introspection, one remains distant from their higher self (Leadbeater 1913: 110). 

Lastly, Rudolf Steiner suggested that surrendering to a higher power (Ishvara Pranidhana) cultivates humility, which, to him, is essential for the soul’s evolution within theosophy (Steiner 1904: 80). Alice Bailey, similarly,  viewed Ishvara Pranidhana as a complete surrender that awakens the divine potential within, making it central to enlightenment (Bailey 1942: 195). 

Theosophists view Santosa as a transformative practice that encourages a shift from attachment to transcendence, from seeking fulfillment externally to finding inner peace. Blavatsky wrote that contentment allows the soul to “rise above the illusions of the material world” (Blavatsky 1889: 89). Leadbeater noted that through contentment, “the soul finds its strength in serenity” (Leadbeater 1911: 58). Another way to view contentment is as a practice of “trusting the universe” (Hodson 1967: 102). 

Alchemical Perspectives 

The Yamas and the Niyamas mirror the alchemist’s quest to transmute instinct into spiritual gold. Basil Valentine believed that only the peaceful mind can engage in “great work,” believing that Ahimasa was essential for refining one’s inner elements (Valentine 1620: 45). Paracelsus emphasized Saucha as only the “pure vessel” enables one to receive divine wisdom (Paracelsus 1567: 90). Aparigraha in the alchemical view allows one to shed oneself of material attachments, thus symbolic of the renunciation of earthly desires to attain spiritual enlightenment (Flamel 1612: 22). Lastly, truthfulness or Satya may act as a catalyst to purge impurities from ones soul (Khunrath 1595: 67). 

Hermetic Perspectives 

In the Emerald Tablet of Hermes, Trismegistus focuses on the Hermetic principle of “as above, so below,” which reflects the cosmic unity that is the basis for the Yamas and Niyamas. Satya and Ahimsa are cosmic principles that embody the virtues aligning humans with the divine truth (Bruno 1928: 260). In The Secret Teachings of All Ages, Manly P. Hall asserted that Yamas and Niyamas correspond to the steps of initiation. In fact, it is through Svadhyaya that one may unlock the spiritual wisdom encoded within (Hall 1928: 251). Hermes Trismegistus posited that actual knowledge may only be accessible through purity and self-discipline, which ultimately align with the practices of Tapas and Saucha (Hall 1928: 260). 

Christian Perspectives 

Highlighting the universal nature of the Yamas and the Niyamas in Christianity, it is worth noting that the Beatitudes emphasize humility, mercy, and purity. Ahimsa aligns with Christ’s teachings of love and compassion. Satya reflects the Christian ideal of living truthfully and authentically. The Christian ascetic practice of self-denial parallels with Tapas, where discipline is a path to closeness with God (Mathew 5: 3-12). Furthermore, St. Teresa of Avila’s emphasis on inner purity as a precondition for a divine union echoes the Niyama of Saucha (Teresa of Avila 1577: 52). 

Kabbalistic and Jewish Perspectives 

In Judaism, Asteya is found in the Ten Commandments (Exodus 20:15). Beyond physical theft, Kabbalistic thought also interprets theft as taking undue advantage of or exploiting others’ time and energy. Rabbi Isaac Luria, a Kabbalist, viewed theft as an energetic disruption that creates an imbalance within one’s soul, hindering spiritual growth (Scholem 1965: 223). Asteya encourages restraint from taking anything that is not freely given. Brahmacharya (Moderation) is linked to the Serifah of Yesod, which represents the foundation of self-control and moral integrity. Desires should be channeled toward spiritual pursuits rather than worldly attachments (Ashlag 2003: 78). 

References 

Ashlag, Yehuda. 2003. In the Shadow of the Ladder: Introductions to Kabbalah. Nehora Press. 

Bailey, Alice. 1942. The Rays and the Initiations. Lucis Trust. 

Besant Annie. 1912. The Laws of the Higher Life. Adyar: Theosophical Publishing House. 

Blavatsky, Helena. P. 1888. The Secret Doctrine: The Synthesis of Science, Religion, and Philosophy. Adyar: Theosophical Publishing House. 

Blavatsky, Helena. P. 1889. The Key to Theosophy. Adyar: Theosophical Publishing House. 

Bruno, Giordano. 1584. On the Cause, Principle, and One. 

Farhi, Donna. 2003. Bringing Yoga to Life: The Everyday Practice of Enlightened Living. HarperOne. 

Flamel, Nicholas. 1612. The Book of Abraham the Jew. 

Frawley, David. 1999. Astrology of the Seers: A Guide to Vedic/Hindu Astrology. Lotus Press. 

Gates, Rolf & Kenison Katrina.  2002. Meditations from the Mat: Daily Reflections on the Path of Yoga. Anchor Books. 

Hall, Manly P. 1928. The Secret Teachings of All Ages. Los Angeles: Philosophical Research Society. 

Hall, Judy. 2009. The Crystal Bible. Walking Stick Press. 

Hodson, Geoffrey. 1967. The Supreme Splendour. Theosophical Publishing House.  

Iyengar, B.K.S. 1966. Light on Yoga. Harper Collins. 

Kempton, Sally. 2011. Awakening Shakti: the Transformative Power of the Goddesses of Yoga. Sounds True. 

Khunrath, Heinrich. 1596. Amphitheatrum Sapientiae Aeternae. 

Leadbeater, Charles. 1911. The Inner Life. Theosophical Publishing House. 

Leadbeater, Charles. W. 1913. The Hidden Side of Things. Adyar: Theosophical Publishing House. 

McIntosh. 2018. The Astrological Guide to Self-Care: The Practice of Taking Care of Yourself Through the Zodiac. Rockridge Press. 

Mittra, Dharma. 2003. Asanas: 608 Yoga Poses. New World Library. 

Paracelsus. 1567. De Natura Rerum. 

Raphaell, Katrina. 1985. Crystal Enlightenment: The Transforming Properties of Crystals and Healing Stones. Aurora Press. 

Satchidananda, Swami. 1978. The Yoga Sutras of Patanjali: Translation and Commentary. Integral Yoga Publications. 

Scholem, Gershom. 1965. Major Trends in Jewish Mysticism. 

Stephens, Mark. 2024. Teaching Yoga: A Comprehensive Guide for Yoga Teachers and Trainers. Berkeley: North Atlantic Books. 

Teresa of Avila. 2004. The Interior Castle. Dover Publications. Translation. Original 1577. 

Valentine, Basil. 1620. The Triumphal Chariot of Antimony.