Dear Reader,
This week’s musings are about the yogic ethical principle of aparigraha, one of the five yama. The yama (ethical guidelines) and niyama (observances) are the first two limbs of the eight-limbed (ashtanga) system explored in Patanjali’s Yoga Sutras. In this system, ethical observances are as important as posture (asana); breath practice (pranayama); withdrawal of the senses inward (pratyahara) and the three states of mediative awareness (dhyana, dhyrana and samadhi).
Let’s take a look at what aparigraha means…The word “graha” means to take, to seize, or grab.
The word “pari” means “on all sides,” “to encircle,” “surrounded,” “excessively”
The prefix “a” negate the word itself, meaning “non.”
Due to the incredible nuance and precision of the Sanskrit language, embedded within these words, are other meanings that can expand the meaning of aparigraha. Hence the traditional translation is “Freedom from covetousness; non-receiving of gifts conducive to luxury”1 Other translations include: non-grasping, non-greed, non-possessiveness, non-attachment, non-hoarding. All of these are aspects of aparigraha. Like all the yama and niyama, the application of this ethical principle is wide-ranging and complex.
Today I’d like to explore the non-grasping aspect of aparigraha. Grasping denotes a sense of tension, whereby we are striving to reach for, or hold onto, something or someone. It is a very somatic word, conjuring up the sense of tense muscles - an outstretched arm, a furrowed brow, a gripping hand. These actions have a sense of striving to possess, understand or to “get to grips” with something, either physically or mentally.
I see this kind of grasping in asana practice quite often, especially in beginners, or people with a naturally competitive or ambitious spirit. There is nothing wrong with wanting to better oneself. However, we must consider carefully how we go about doing it. Usually, we tend to unconsciously try harder, push ourselves in a self condemnatory manner, striving to reach a particular aim or goal.
The principle of aparigraha, when applied to asana practice means we are called take a different approach to our movement. It also means being alert to our attempts to fix ourselves or make ourselves feel “better.” This might surprise those of you who practice yoga, as you’ve most likely been exposed to many instructions on how to achieve the pose, to do it correctly or in such a way that it does indeed help you feel better.
What I now understand, after many, many hours on the yoga mat is that “it’s not what you do, but the way that you do it.” Working with aparigraha means exploring asana in a curious, open-minded way, allowing the body to be the guide, rather than the bossy, egoic mind (ahamkara), or the results-driven manomayakosha (left-brain hemisphere). Letting go of agendas, outcomes and results is essential if we are to practice in an embodied way, and thus activate the wiser mind (vijnanamayakosha).
When the ahamkara and manomayakosha are in the driving seat we tend to impose upon our body (annamayakosha). This might involve making “it” do some arbitrary thing, such as “stretching the hamstrings” or “strengthening the biceps.” In this way, we view our body as a machine, an object made up of different parts that we view as broken or fixed; right or wrong; good or bad.
Yet our body-mind (panchamayakosha) is not akin to a machine, machines are the creation of humans. In the yogic worldview, humans, all other beings and all naturally occurring phenomena in our incredible Universe are the physical manifestation (prakriti) of Universal Consciousness (purusha). We might call purusha the Higher Power, Divine Energy or God (Brahman). We came into being, manifesting as individual souls (atman) that are tiny but highly significant parts of a wider Consciousness (Brahman).
In this philosophical worldview, we are, each of us, a part of Cosmic Consciousness (Brahman), revealing and exploring the complexity of its own Being. This means we’re not machines, we can’t be fixed by logic. Indeed, in the yogic worldview, we are in essence, completely whole. Our pain and struggles are there to guide us to grow spiritually over lifetimes of trial, error. When we are able to find the joy in the space between the diffiulties, we can discover ways to connect to our heart and embrace the wider cosmic perspective in the spirit of playful curiosity
To our wiser mind, vijnanamayakosha (right hemisphere of the brain), we are far more than a thing, or an object. We are Consciousness, embedded within and inseparable from the Universe as a web of mutually relating connections. Yet, as our society has been somewhat overrun by manomayakosha thinking, we are prone to viewing ourselves in a dull, mechanistic and modern way. As such, we are in danger of trying to “grasp” how to fix our broken machine self. From the point of view of the manomayakosha this means manipulating, controlling and stressing the body to bend it to the will of the ego, to make it work better. This is an invitation to injury, stress and disappointment.
I’ve been delighted to read Iain McGilchrist’s view of grasping, which he firmly relates to left hemispheric thinking. It’s such a revelation to see his explorations in neuroscience, philosophy and linguistics, fit so beautifully with the yogic philosophy. The reason for this is because McGilchrist utilises his own vijnanamayakosha (the wise, embodied, interconnected mind) in his deliberations. He draws upon the many expressions of being an embodied human, rather than limiting himself to one particular area of academic specialty or theory. This broad, interconnected thinking is the hallmark of the wise mind.
“It is also through grasping things that we grant things certainty and fixity; when they are either uncertain or unfixed, we say we ‘cannot put our finger on it’, we ‘haven’t got a hold of it.’ This too is an important aspect of the world according to the left hemisphere. The idea of ‘grasping’ implies seizing a thing for ourselves, for use, wresting it away from its context, holding it fast, focussing on it. The grasp we have, our understanding in this sense, is the expression of our will, and it is the means to power. It is what enables us to ‘manipulate’ - literally to take a handful of whatever we need - and therefore to dominate the world around us.”Iain McGilchrist, The Master and His Emmissary, p112-113
At this point, it is important to note that McGilchrist is not demonising the left hemisphere, just as I am not demonising the manomayakosha. It is not that this way of thinking is wrong, it is that it has got out of balance. It’s no wonder people feel ill at ease, or even outrage, at the idea that this way of thinking is not the only way, and certainly not the wisest way. Indeed, to critique this mechanistic way of viewing the world is to critique the very fabric of modern society.
That said, the manomayakosha (left hemispheric thinking) is crucial for our everyday survival, enabling us to solve problems and get things done. It works with the vijnanamayakosha (the right hemisphere) as an Emissary, a trusted PA. The Emissary (left hemisphere) gets the donkey work done and in an ideal world, the Master (the right hemisphere), who has a view of the overall picture, makes the executive decisions and has the final say. People who know a little neuroscience might take issue with this explanation, it is an over simplification of McGilchrist’s work. To really get a proper understanding do read his book. It is incredibly well-referenced and yet clear and readable.
What McGilchrist and I both lament is the dominance of the manomayakosha (or left hemispherical thinking) within our culture. Due to the bias of this type of thinking, the people who exhibit the most egoic, divisive and manipulative traits, tend to be those that are granted the most power and they seize it wholeheartedly, intent on gaining more. Woefully, this way of thinking is not what is needed to solve the systemic, multilayered problems that humanity faces today. More woeful still, the left hemispheric way of thinking leads (due to black-and-white, mechanistic thinking) inevitably to war, environmental destruction and social degradation. Greed is glorified and resources are hoarded rather than shared. In the halls of power, people are judged according to how much wealth and influence they possess, rather than their capacity for equanimity, compassion and insight.
One way we can decondition the modern mind to shift its bias towards left-hemispherical thinking is to foster a clearer embodiment of our own holistic being. This means welcoming the richness of our sensory experience into our practice: our feelings, memories, emotions, our energy levels, the tidal waves of breath flowing through us, our sense of ease or dis-ease. If we tend to these parts of ourselves as we practice, inviting them to be nourished and supported by our movement and breath, then we are working with vijnanamayakosha kosha, fostering wisdom. Embodiment practices, when we are in the moment, paying attention, rather than in our minds listening to the inner critic, down-regulate the expression of the manomayakosha.
Working on our mat, guided by the yama and niyama enables us to rehearse or practice how to be in the world. If we catch ourselves practising asana with a sense of goal orientation or ambition, then we are at risk of “end-gaining”. This is a term invented by F. M. Alexander, the inventor of the Alexander Technique. When we “keep our eye on the prize” and head straight for the goal (to fix ourselves, to get stronger, to touch our toes), we are prone to a blinkered state of awareness. We are likely to miss the myriad subtle details of sensation that offer us pathways to healing, connection and wholeness.
The more we get used to paying attention to the whole, the more we explore with curiosity, the more we develop our neuropalstic brains to view the world in a different way. We become more sensitive to what is needed in the moment, we become more used to looking at what connects us to the whole, rather than what separates us from it. As we explore the body more deeply we realise that it is all connected through the fascial network of connective tissue that surrounds and contains every joint, blood vessel, bone, organ and resides under the surface of our skin. Embedded within the fascia are numerous nerve endings sending information about everything that moves within us. As we tune into to these sensors within we begin to attune to the wisdom that is embedded within the fabric of our body.
The attachment to making things better is very strong. Most of us come to yoga for self-improvement, and even if this is not our initial “aim” it is a very seductive way of approaching the asana practice. However, the principle of aparigraha tells us to let go of this ambition and recognise we are already whole. This doesn’t mean dropping our practice, it means practising with a different intention. By letting go of our attachments, fears and greed for gain we can become even more aware of our wholeness and capacity for connection.
It’d be so wonderful to see you in class! There is one space left on the Day Retreat, and classes are running in-person and online as usual this week.
With love and good wishes, Julia xxx
https://www.swami-krishnananda.org/glossary/glossary\_a.html
Beyond Getting a Grip