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Asteya is the yogic practice of avoiding taking what does not belong to you and is not freely offered to you. It includes greedy desires expressed in our thoughts, words, and our deeds. There are many reasons we may covet what we do not have and be jealous, feeling someone else has more than we do. Maybe they have success, money, popularity, health, power, a good job, a partner we wish we had, or even spiritual experiences we want to have. Whatever it is we feel another has and we wish was ours instead of theirs, it comes from a since of lack within ourselves, a feeling that we are not enough as we are.
The desire to take from others is inherently rooted in our own sense of inadequacy and discontent with ourselves and what life has given us. We feel dis-empowered and unable to manifest what we feel we need in life. From this since of personal dis-empowerment comes the need to somehow acquire what ever it is we feel we need from outside of ourselves. We begin to resent people who have things we do not have and to begin to feel justified in taking them. This can lead to actual theft, not only of property but of ideas, relationships and even identity. If not actual theft, it leads to jealousy and avarice. And this leads to more unhappiness and discontent with ourselves and with our lives in general. So goes the downward spiral of low self worth, discontent, dis-empowerment, resentment, anger, jealousy, greed. This leads to more since of lack and finally bitterness, resentment and despair. It is not the yogic way, nor is it how to have a since of well-being. Even the rich may wish for what they do not have and live in miserable discontent as a result. Those who are successful thieves may be glory in their success for a time, but as they continue to take from others they begin to feel very afraid of others taking from them. They build walls of distrust with all and barrier themselves behind their own growing fears and ruthless attitudes. They do not walk a path towards happiness or psychological health. So the yogis of ancient times warned against following this self-destructive path, encouraging us to be honest, do no harm and not covet what others have. This is the way to belief in ourselves, contentment and enjoyment of our lives, however simple they may be. It is the path to self-empowerment, realization that we can make our own lives beautiful on our own. By developing positive attitudes, generosity of heart and mind, and seeing what is good about our own lives rather than living in the shadow of thoughts that lead to feeling we are somehow less than someone else who has something we don’t, we move toward well being and wholeness. This is part of Dharma, the way towards the one eternal Self.
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Dear Friends,
This week we will explore Satya, the practice of truthfulness and the second tenant of the Yamas. This is the practice of not deceiving oneself or others. Being truthful with others and with ones self is extremely important on the spiritual path, as the goal of yoga is to know the ultimate truth. Satya is not simply literal truth. It is compassionate truthfulness - truth given with a sense of benevolence. This benevolent truthfulness imbues truth with the quality of Ahimsa, or the intent of not doing harm. This is truth used to heal and to bring people towards their own deep love within, not to hurt them or scar them. For example if the father of someone you know has passed away and you need to tell the daughter, you would not want to email the information to her, or just say it casually while in passing. Though that would be truthful, it would probably also be hurtful. So instead to follow Satya would be to share the information with kindness and consideration for her feelings, taking time to sit with her and gently tell her in a supportive atmosphere. Satya requires kindness in your words and in your deeds as well as honesty. Now the razors edge of the practice of Satya is distinguishing between what is compassionate truthfulness and the little white lies we tell ourselves and others that are self serving and deceitful. I once knew some orange robed swamis in India I was spending time with. I thought, now these guys are yogis. They have dedicated their lives to yogic practices and service to humanity. But then I noticed one day they were putting out a newsletter and in it they wrote about an event that occurred in which they completely distorted the description of the event and basically lied. When I commented on this and said it was against Satya, they said it was for peoples own good. They were so dedicated to their mission that they perceived the lie as a practice of Satya, bending the truth for what they felt was people’s own good. I found this experience very disturbing because from my view they were actually lying to people and not giving people accurate information so they could make up their own minds. I felt they were justifying lying for self-serving purposes, but they saw it differently. You see the same in political campaigns and on some news stations where the truth is intentionally distorted in order to influence people towards a particular viewpoint or action. To me this is not what is meant by benevolent truthfulness. To practice truthfulness with compassion does not mean to lie to people to serve a purpose you believe in. It means to practice being truthful with deep love for the person you are speaking to. It also means being deeply honest with yourself about your strengths and your weaknesses without tearing yourself down and diminishing your own being. To know yourself, both what you are good at and your faults and failings is an important part of self-honesty. But it is also important to recognize the beauty and love that is essential to your deeper nature, to acknowledge your divine essential core. This is real self-honesty. Loving yourself and all beings unconditionally is the result of deep and perceptive self-honesty. We are all flawed and in our deepest core we are all divine. This world is a place of pain but it is also a place of great beauty and joy. The edict “Know thy Self” is the true essence of the practice of Satya. Dear Friends,
This week we will explore Satya, the practice of truthfulness and the second tenant of the Yamas. This is the practice of not deceiving oneself or others. Being truthful with others and with ones self is extremely important on the spiritual path, as the goal of yoga is to know the ultimate truth. Satya is not simply literal truth. It is compassionate truthfulness - truth given with a sense of benevolence. This benevolent truthfulness imbues truth with the quality of Ahimsa, or the intent of not doing harm. This is truth used to heal and to bring people towards their own deep love within, not to hurt them or scar them. For example if the father of someone you know has passed away and you need to tell the daughter, you would not want to email the information to her, or just say it casually while in passing. Though that would be truthful, it would probably also be hurtful. So instead to follow Satya would be to share the information with kindness and consideration for her feelings, taking time to sit with her and gently tell her in a supportive atmosphere. Satya requires kindness in your words and in your deeds as well as honesty. Now the razors edge of the practice of Satya is distinguishing between what is compassionate truthfulness and the little white lies we tell ourselves and others that are self serving and deceitful. I once knew some orange robed swamis in India I was spending time with. I thought, now these guys are yogis. They have dedicated their lives to yogic practices and service to humanity. But then I noticed one day they were putting out a newsletter and in it they wrote about an event that occurred in which they completely distorted the description of the event and basically lied. When I commented on this and said it was against Satya, they said it was for peoples own good. They were so dedicated to their mission that they perceived the lie as a practice of Satya, bending the truth for what they felt was people’s own good. I found this experience very disturbing because from my view they were actually lying to people and not giving people accurate information so they could make up their own minds. I felt they were justifying lying for self-serving purposes, but they saw it differently. You see the same in political campaigns and on some news stations where the truth is intentionally distorted in order to influence people towards a particular viewpoint or action. To me this is not what is meant by benevolent truthfulness. To practice truthfulness with compassion does not mean to lie to people to serve a purpose you believe in. It means to practice being truthful with deep love for the person you are speaking to. It also means being deeply honest with yourself about your strengths and your weaknesses without tearing yourself down and diminishing your own being. To know yourself, both what you are good at and your faults and failings is an important part of self-honesty. But it is also important to recognize the beauty and love that is essential to your deeper nature, to acknowledge your divine essential core. This is real self-honesty. Loving yourself and all beings unconditionally is the result of deep and perceptive self-honesty. We are all flawed and in our deepest core we are all divine. This world is a place of pain but it is also a place of great beauty and joy. The edict “Know thy Self” is the true essence of the practice of Satya. Dear Friends,
This week we are discussing Ahimsa, the principle of non-injury or non-violence. It literally means to not harm and is the first and most basic of five actions to avoid outlined in the Yama’s. The Yamas and the Niyamas are considered by some to be moral or ethical codes. Though they may serve as such, in reality they are practical guidelines for behaviors that lead to psychological health and spiritual realization. Without some adherence to these behavioral guidelines it is extremely difficult to awaken the Divinity within. The fertile psychological ground needed for spiritual awakening is cultivated through integrating these ways of being into your life. To follow Ahimsa is to cultivate awareness of the impact of your behavior upon others and to make every effort possible to do the least harm to other people, animals, plants, and the planet. It means to live with a reverence for all life and to be as intentional as you are able in your actions towards others. Naturally we all do harm at times, unintentionally, to one extent or another. But to practice Ahimsa is to do your very best to act with loving kindness and compassion towards all beings and avoid doing harm whenever possible. The practice of Ahimsa has become well known throughout the East and the West. It was used as a cornerstone of Gandhi’s work to free India from British rule and later picked up by Martin Luther King in the civil rights efforts of the 1960’s in the United States. It was used in South Africa and continues to have strong influence in movements for non-violent communication and non-violent conflict resolution. Its potential for interpersonal and even international application is profound. Imagine a world where everyone did their best to be kind and compassionate to each other. Where people resolved their conflicts with loving kindness and compassion, really listening to each other. The realization of this vision starts with each of us, here and now. We each have the power to make the commitment to observe, to witness our own actions and to set the intention in all of our actions to do no harm. We have the ability to take the time to notice others, their needs, and to do service to all living beings in our thoughts, in our words and in our deeds. By setting the intention to live in loving kindness and with care for all, we become the harbingers of a new dawn, a new reality in which all might prosper and be able to realize their full potential. When we practice doing no harm, we automatically move towards compassion. The intention of doing no harm is the first step and the foundation for living love in life. Dear Friends,
For thousands of years in the East, sages of the past have contemplated the human condition and how to work with our basic problems. Through deep meditation, inner reflection and self-realization these great men and women have found a way through suffering to happiness. They called this path to truth and happiness Yoga. Yoga means to unite, to yoke together the small sense of self with the great Self of all beings. It may come as a surprise to some who have only know yoga as a type of exercise, but yoga is actually an ancient philosophical base of esoteric wisdom that has been foundational to the development of a number of world religions including Buddhism, Hinduism and Jainism. These are ancient teachings but they hold true even in today’s world. In the 8-fold path of yoga, laid down by Patanjali in a seminal text called The Yoga Sutras,written in about 200AD, a clear life style is outlined that not only emphasizes meditation, breath work (pranayama) and yoga postures (asanas) but also practices for how we live our daily lives and relate to those around us. These practices are called Yama and Niyama. They are practical guidelines that help us live our lives in such a way as to make our thinking clear and our perception subtle, so that we can really understand what love means and how to express our hearts in the world. The practices of Yama and Niyama give us guidance on how to really be a spiritual beingin this world and prepare our minds so that we can experience directly the One Eternal Divine Self of all beings. In yoga no beliefs are taken for granted, just on faith. The whole focus of yoga is about personal experience, your personal realization of fundamental truths. This starts with learning how to live love in your life in the world here and now! The Yamas are things to avoid, and of course their flip side:
The Niyamas are practices to incorporate:
Next week we will start by talking about non-violence, Ahimsa. A big topic; the root of the civil rights movement, the base of Gandhi’s work freeing India form British rule, a base for South African protests, a very important concept not only in world movements but in each of our lives. Stay tuned for next week! Hello Again Dear Friends,
This past Sunday at our meditation evening here at the Ashram, I was really inspired by the discussion after meditation exploring the Baba talk that had happened. The topic we were discussing dealt with the highs and lows of life. Everyone’s life has times when it seems it is all good and you are on top of the world and other times when life is really a struggle and difficult things are happening. There are two basic reasons for this. The first is that we are identified with our body and mind, the small ego self. Our sense of welfare and happiness revolves around this personal idea of who we are in the world. The second reason is that the world around us, not to mention the entire universe, is large and all the other beings have needs as well. They are trying to find their happiness just as we are, but in the play of life the needs of all individuals flow together... sometimes in opposition to each other and are subject to the laws of nature. Sometimes you are the hunter and sometimes the hunted. It’s just how it goes. Observing life, the yogis of the past realized that most people, and really most living beings, are stuck in a no win scenario. We struggle to acquire what we desire our need to be well off and happy and we fear anything that will cause serious loss, illness or death. But life has both of these elements - happiness and pain, health and illness, birth and death. Our struggle to avoid one and cling to the other becomes the real source of our pain and suffering. Yogis contemplating deeply realized to find happiness we need to be able to embrace both our joy and our pain. As long as we keep running and fearing, the inevitable chases us. But when we stop and really look at life deeply we can discover the deeper stream of happiness, the love that runs through all human experiences because it is our fundamental core. When we do this we become able to really embrace life in all its fullness, really love unconditionally and find the deeper meaning and happiness that lies with in our own being. And we discover compassion. Best wishes and blessings, Maetreyii Ma Hello to My Old and New Friends,
Namaskar. Well after all these years I am finally starting a blog! Only trouble is I don’t know where to begin. If you have read my bio you know that as a part of my own spiritual path, I have been blessed with the grace of an amazing inner connection to the Satguru. That eternal Self of all beings manifests within my being as my gurujii ‘Baba.’ From this deep inner relationship to the Divine has emerged spiritual teachings and guidance for working with the struggles we all face in life. In this sweet and beautiful relationship to the Divine source, I simply think of my Guru and visualize him and his presence comes - and with it the teachings. The more sincere and authentic the love for God among those present when these talks happen, the more powerfully this Divine presence seem to manifest, not just with words but with a tremendous feeling of all compassionate love and blessedness. Our hearts all flow together in this love and a deep blessedness comes over the room. I can only call this grace and a gift from God. I call these talks where Baba’s presence comes ‘Baba Talks’ and I consider them truly a gift from the Divine. People transcribe them and some are edited. The books we are making are from these transcriptions of the Baba talks. I am very excited about the new book I am working on about the practices of Yama and Niyama called Living Love: Healing the Heart with Yama and Niyama! It is really an inspiring and uplifting experience to be editing this material. Working on it leaves my filled with a since of hope and positivity. Well, until next time. May you all be happy and well. Blessings Maetreyii Ma |
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