Summary I expected this book to address more of the personal aspects of the yamas and niyamas, but rather, it mostly focused on the social, cultural, economic, and historic events and systems in this context. Ultimately, this became more of a political statement than a guide for living. I happen to agree with most of the author’s politics, but I prefer to read a more thorough expansion into these ideas. The author quoted fascinating science and other ideas from a variety of sources - but there was no sources cited section, which I would have liked to see. Overall, I found the book very illuminating, it well described many of my feelings towards yoga, although it became at times tangential or preachy. I want to go back and read more deeply, sitting with some of the ideas and looking up the authors and studies he mentions.
Introduction “...to reconsider our youthful rebellion in pursuit of a more stable lifestyle.” p.4
Does it always go this way? Am I simply still too young to understand the draw of stability? Why does this shift occur? Older people, theoretically, have less to lose (in terms of life), but more to lose (in terms of possession). Is it the case that when we have possessions, we cling to them? Or that we only realize the preciousness of our time when it is almost out?
I: Ahimsa “True non-violent resistance is not unrealistic submission to evil power. It is rather a courageous confrontation of evil by the power of love, in the faith that it is better to be the recipient of violence than the inflictor of it, since...the former may develop a sense of shame in the opponent, and thereby bring about a transformation and change of heart.” - MLK, p.10
This is important for me to remember, as I tend towards over-aggression. It is better to remain calm and allow the other person space to discover the truth, than to push them and make them defensive.
“If everything we do has an impact, then mindfulness is a deeply political practice, designed to reduce stress and suffering both in our own hearts and in the world of which we are a part. Those two things are not separate.” p.12 One of the ideas I’ve been playing with myself, is that of improving myself so that I may better improve the world around me. I would like to imagine that, in fact, it happens automatically. I am not yet convinced of this, but I’m still thinking about it.
“Anger is a catalyst for change… rage as drishti” p.15-16
As a person who tends towards anger, I find these ideas very seductive.
“The evolutionary reasons for empathy, compassion, forgiveness, gratitude, mindfulness, reverence for life and trust become apparent… In a certain way, your neurons are acting as though what you see around you is happening to you. (the “as-if-body-loop”) The brain uses incoming body signals to sculpt a particular body state based on a false construction, not a real body state” p.20
II: Asteya
“We steal from ourselves due to an unhealthy relationship to fantasies.” p.30
eg, being overly positive, not believing in failure, and failing to take responsibility for your own mistakes.
This chapter focuses on certain spiritual/cult leaders or gurus, as well as the recent housing bubble crisis.
III: Saucha
This chapter addresses mental purity, focus, attention, and memory. In particular, the author is interested in the effects of technology on these qualities. I was delighted to know that Beres includes the printing press among technologies that have a controversial history. I was also impressed with his description of memory. On page 47, he notes, “A 2003 study of 569 college students discovered that 73% of them remembered watching footage of the first plane hitting the World Trade Center on September 11, 2001. The only problem is that no such footage was shown until the following morning. The students were rewriting their narrative to tell a version of the story they wanted to recite, not what actually happened… Their recalling of that day had changed, making memory a much more fluid process than we had imagined.” I am particularly interested in cognitive bias, and memory plays a key role. On the next page, “Memories are composite pictures of you in relation to an object or event, immediately prejudiced by your history and belief system.” In particular, I am reminded of state-dependent memory, wherein when we feel a certain way, we are much more likely to recall other memories associated with that feeling. When you feel happy, you are more likely to remember happy memories. And vice versa for sadness.
Beres goes on to discuss empathy and compassion, and how a distracted mind misses opportunities to develop these qualities.
On page 53, a quote from Nicholas Carr’s The Shallows: What the Internet is Doing to Our Brains reads, “The strip-mining of ‘relevant content’ replaces the slow excavation of meaning.”
I’m not sure how to feel about this. On the one hand, clearly I do read for what I see as “relevant content.” But I also attempt to connect that content to some broader meaning. Maybe that’s rationalization.
“Numerous yoga instructors have said that yoga returns us to our ‘original state,’ one they often believe entails happiness, contentment, compassion and inner peace. I disagree. At birth we are dependent more than anything else… It would be nice to imagine that we were ‘originally’ peaceful and serene. In reality our brains are anything but. Those are habits we have to train for and implement, not a default condition of the human species.”
THIS.
IV: Aparigraha
This chapter discusses the importance of play in social and psychological contexts. Beres describes how play is an important component in building social bonds and developing empathy and compassion. He then moves on to discuss grasping, first using the example of conspiracy theorists. He writes, “Innate feelings of powerlessness and uncertainty are markers of those scanning the Internet for controversies… Powerlessness and power often go hand in hand… Feelings of rightness become addictive” (p.66). I feel this is also true of people who fall into cults, and as Beres points out, it applies in the political arena. I certainly struggle with my own need to be right over being compassionate.
The author quotes Jeffrey Schwartz’s four-step program for recovery of OCD.
Relabel: Identify deceptive brain messages and the uncomfortable feelings they invoke and immediately treat them for what they are
Reframe: Treat them as ‘false brain messages’ in order to change your perception of what they truly are
Refocus: Direct your perception toward a productive mental process or activity. If you have a thought about washing your hands, pick up the sweater you’re knitting or go out to the garden instead
Revalue: Give the deceptive thoughts no value while recognizing them as sensations and not reflections of reality.
I like this approach: when we want to change our behavior, we must deliberately rewire our circuitry. I argue that the most difficult step is actually step 0: identifying the start of a pattern before it begins to execute.
V: Brahmacharya
As Beres points out, this is the most contested yama, and in fact, I remain unconvinced of its use to me personally. I was pleased to see this chapter discusses sexism and gender dynamics - an under discussed topic in a field predominantly practiced by women but with a disproportionate number of male leaders, an astonishing number of whom are guilty of sexual misconduct.
“An honest relationship with myself and the people I share my life with is way more spiritual than sitting alone thinking the universe is observing me meditate, or using the term spirituality to engage with my carnal desires.” p.85
VI: Tapas
This chapter includes a stunningly accurate view of yoga as exercise, the short history of the set of asanas practiced today, and the effectiveness of yoga towards physical goals. Beres takes a different view than that of most yogis, and it closely aligns with my own. Yoga is not a special ancient series of postures, and in many ways isn’t better exercise than other kinds of physical movement. Yoga is distinct for its mindfulness, emphasis on breath, and meditation. Moving is crucial for your body and brain, and yoga asana is one way to achieve that movement.
VII: Svadhyaya
This chapter describes neuroplasticity, the process of changes to the brain’s structure and function over time. It also denounces the ideas of magic and mysticism, providing examples of how seeing auras and out-of-body experiences can be explained by science. Directive versus non-directive meditation.
VIII: Ishvarapranidhana
“Contemplating divine origins of brain matter creates a dilemma: it often stops us from doubting. While the word ‘doubt’ is often associated with negative consequences, from a neural perspective it’s quite healthy. In Zen Buddhist practice, meditating on uncertainty helps one cultivate doubt, leading to perplexity and the crucial state of not knowing. Doubt is the goal, not a hindrance; it’s the closest thing to seeing reality as it really is.” p.111
This chapter contains one of the most interesting studies referenced in the book: a link between damage to the vmPFC and religious fundamentalism.
“The soul is a seductive notion. Many believe the ‘I’ inside the ‘me’ is an ethereal element, not confined by laws of physiology or biology. Instead the murky term energy is employed to describe the perceived limitless bounds of imagination we use when we conjure past lives, have out-of-body experiences and feel tiny prickles of light.” “You cannot understand philosophical ideas without diving into the social, political, and economic condititions that influenced the tribes and nations that produced them.”
“One of the greatest challenges is overcoming the victim mentality so prominent in our species, as well as moving beyond a sense of entitlement or ownership. Implementing daily thankfulness empowers us.”
“We can be devoted without needing to be devoted to something. There is no end to what we can aim our allegiance at: using less resources, being more considerate of others, eating better, exercising, smiling more.”
IX: Satya
“Liars trust those who believe their lies less than they otherwise would. If they fell for it, the logic goes, they are not worth trusting.”
“When we presume to lie for the benefit of others, we have decided that we are the best judges of how much they should understand about their own lives… What attitude could be more disrespectful of those we care about?” p126
X: Santosha
“Contentment is a low arousal but highly positive emotion marked by feelings of satisfaction, safety and inner peace.” p141