The subtle sheaths can also be cleansed. As we stop watching
pornography and violence and stop having nightmares and become
more self-aware, then the mind is cleansed, the lens of consciousness is
cleaner, and this leads on axiomatically to the second niyama, which is
contentment because contentment can only come from the ability to
harmonize with our immediate environment.
Generally, what upsets us, what disturbs us, what makes us un
happy, is the everyday trivia like being growled at by the boss, having
a row with one's spouse, failing an exam, or having a minor car acci
dent. All these little things that happen in our immediate environment
throw us off balance. A pure mind is a harmonious mind. Harmony
exists both inwardly and outwardly. When consciousness, strength,
and energy coordinate, then the little upsets of the day can be taken in
our stride, dealt with for what they are-real but limited-and then put
down. Contentment, which is an acceptance of one's mixed lot as a
human being, returns. Resentment does not fester and poison even the
satisfactory sections of our day.
If we have cleanliness and serenity inside, we can harmonize with
the immediate environment. We 're in balance and clean, so changes,
disturbances, and events in our daily life do not throw us off balance.
We can adapt to them. We 're sensitive to them, we're flexible, we sur
vive without trauma. You have a little accident with the car, but you
realize it's no big deal, because you are flexible, you adapt.
This ability to harmonize with the immediate environment is a big
payoff. From cleansing ourselves we have the contentment that comes
from functioning in a smooth way with our environment and not being
disturbed by its inevitable challenges and disturbances. That is the con
tentment of niyama and leads us on to being able to tackle the deeper
levels of self-penetration and self-transformation. Because if we want
to transform ourselves, we have to clean or purify, to have that serenity,
flexibility, buoyancy within, and then we can go on to the transforma
tions in the deeper levels of consciousness that are the yogic quest.
I IV I N I; I N I' II 1'. 11• Ill l M