190 • Part III: YOGa FOr EDUCatING FOr SELF-rEGULatION aND ENGaGEMENt CHaPtEr 9: YOGa aS EMBODIED SELF-rEGULatION aND ENGaGEMENt • 191
McNally, 2005; Simpkins & Simpkins, 2011). Last, aparigraha requires the awareness of
abundance and fulfillment (Harper, 2013). It is the yama of greedlessness, or the abstinence
from greed and cultivation of non-attachment (Cook-Cottone, 2015; Bryant, 2009; Iyengar,
1996; Simpkins & Simpkins, 2011; Weintraub, 2004).
The niyamas (limb 2) are five personal observances (Bryant, 2009; Cook-Cotttone, 2015;
Gard et al., 2014; McCall, 2007; Harper, 2013; Iyengar, 1996; Simpkins & Simpkins, 2011).
These are also considered traditional practices and are not typically included in many
contemporary yoga studios or school-based yoga (Gard et al., 2014). They include: saucha,
santosha, tapas, svadhyaya, and ishvara pranidhana (Cook-Cottone, 2015). The first is
saucha, which means cleanliness of body and mind (Iyengar, 1996; Stephens, 2010). The
observance of purity ranges from self-care practices of physiological cleanliness to being
careful about speech and actions (Iyengar, 1996; Simpkins & Simpkins, 2011; Weintraub,
2004). Santosha is the niyama referring to contentment (Bryant, 2009; Simpkins & Simpkins,
2011; Weintraub, 2004). Next, the observance of tapas refers to a commitment to personal
growth or the “fires of change” (Weintraub, 2004, p. 76). Ancient yogis saw the body like an
unbaked clay pot (McCall, 2007). Yoga practice was like the kiln that strengthened the pot
making it durable enough to withstand challenge and distress (McCall, 2007). The niyama
svadhyaya refers to self-education, or the pursuit of self-improvement via learning
(Cook-Cottone, 2015; Iyengar, 1996; Simpkins & Simpkins, 2011; Weintraub, 2012). Last, ish-
vara pranidhana is dedication and surrender to something bigger than oneself, to finding
meaning in one’s life (Cook-Cottone, 2015; Simpkins & Simpkins, 2011; Weintraub, 2004).
A critical aspect of self-care (see Chapter 13), meaning, or a reason for being, can make all
the difference (Cook-Cottone, 2015).
Asanas (limb 3) are the yoga postures that have evolved over centuries (Iyengar, 1996).
The Sanskrit root as connotes being or living in one’s body, with the full term asana referring
to taking one’s seat (Cook-Cottone, 2015; Stephens, 2010). Considered secular practices, the
yoga postures are part of school-based yoga programs and are the focus of many studio
classes. The practice of asana is intended to integrate body, mind, and breath within the
context of holding postures and moving from one posture to the next (Cook-Cottone,
2015). The asanas are named after natural phenomena (e.g., tree pose), animals (e.g., fish
and frog poses), and heroes (e.g., Hanumasana; Cook-Cottone, 2015). Iyengar (1996) posits
that by taking the shapes of all creatures and things, the practitioner develops empathy
and compassion for all things. Kraftsow (1999) worries that current interpretations of yoga
have overemphasized the achievement of precise, fixed poses and preconceived, external
standards of perfection. This is not the true intention of yoga (Cook-Cottone, 2015).
Pranayama is limb four. Prana means respiration, breath, vitality, life, wind, energy,
and strength (Iyengar, 1996). Ayama refers to expansion, stretching out, length, and restraint
(Iyengar, 1996). Pranayama is the practice of breath work to calm down and energize the
body (Cook-Cottone, 2015; Simpkins & Simpkins, 2011). With practice, students begin to
notice that as their experiences shift (e.g., they are startled, anxious, excited), their breathing
shifts. Importantly, they learn the reverse is true, too. As students work with their breathing,
their body and feelings can change (Harper, 2013). Breath work is included in many school-
based programs due to its benefits in stress reduction and self-regulation (e.g., Harper, 2013).
According to Weintraub (2012), control of breath allows for control of emotions and mood.
Iyengar (1996) identifies three ways to control the breath: (a) inhalation, inspiration, or filling
up; (b) exhalation, expiration, or emptying; and (c) retention. Breath work typically begins
with simple observation of the breath and the qualities of breath (Sovik, 2005; see Table 9.2).