In this series I have essentially discussed the "Yama" or "do not" guidelines required to achieve a mental state of equanimity and to avoid creating suffering. In Patanjali's Yoga Sutras another set of guidelines, the "Niyamas" or "Do's" are also discussed. These are: Sauca (purity), Santosha (contentment), Tapah (temperance or discipline), Svadyaya (self-study) and Isvara Pranidhana (surrender to God).

In this chapter I'll analyse to what extent these Niyamas are useful as guidelines for avoiding suffering and achieving equanimity and in what way they correspond to the intelligence algorithm.

Sauca

The first of these guidelines is Sauca, which literally translated means purity. But what is meant by this terminology? Patanjali uses this terminology essentially metaphorically: To act with a purity of conscience; to act according to your moral standards instead of acting in breach thereof. In a certain way it is an overarching guideline to observe the yamas. If you actively avoid lying with the intent to profit from it personally, if you don't act with the intent to harm someone, if you avoid acting greedily whilst knowing that others will be able to get less than a fair share as a consequence, then perhaps it can be concluded, that you are acting in purity. In a more active sense purity can entail that you help others in order for them to progress both physically and spiritually. This does not mean that you should take work out of their hands, but rather that you ensure and enable that they can become independent and self-supporting. I.K.Taimni interprets the guideline of Sauca as the criterion that we should act according to God's will. But as we don't know God's will -and as we do not know what each one of us means by this terminology and as we cannot be sure that there is such an entity as a "God", let alone a "God with a will"- it is not clear what should be understood by that. As different religions apparently advocate different decrees of God, we don't have a universally accepted system here we can adhere to.

There is however a feeling of acting in harmony; acting in flow; acting in resonance with all life-forms. Whenever we attain a state in which we perform our actions gracefully and with joy, without resentment or reluctance, this gives a joyous feeling of being one with all. Such a feeling is a concrete pointer that we may be acting in a state of "purity".

Even the most minute mental struggle or dilemma is probably a pointer that if action is taken immediately, it will not be in a state of purity. As a consequence it is unlikely that the act will be performed gracefully. If time permits, ideally we may try to evaluate and assure that the choices we make are in accordance with our moral standards or if they are prima facie not, that at least they are the best we can do given the circumstances. If time doesn't permit such an evaluation and we have to make an immediate choice in a dilemma situation, it's probably also the best what we can do. The only way to assure that we still act in harmony in such a moment is to prepare ourselves in advance that such situations may arise and to accept our limitations. If we are capable of forgiving ourselves beforehand, we may avoid suffering the guilt of making a bad choice. This should by the way not be considered to be a license to do whatever we like- the Yama or moral standard that we aim to create the least suffering possible should remain our moral compass.

Live life with the fullest intensity possible which still assures that we act in harmony with our environment; that we search for the optimum equilibrium which assures the best long term sustainability and/or survivability for life-forms as a whole in order to fulfil the imperative of being teleologically constructive. It is the thesis or starting step of the intelligence algorithm.

Santosha

The second guideline is that of Santosha or contentment. Sadhguru Jaggi Vasudev once said, if you only do what you like, you're living a horrible compulsive life of suffering, whereas if you do joyfully whatever must be done you start to enjoy every facet of life. If we can establish an attitude of acceptance of the situation at hand and be content to do whatever needs to be done, we may avoid the suffering of acting in reluctance. On the other hand this does not mean that we cannot be ambitious. As long as we live in this world it is our innate tendency that we strive to grow both physically and mentally. Ambition is our innate inventive for achieving the teleological constructive goal.

What is self-destructive is to be discontented whenever we do not succeed immediately. If we see all our exploits as part of a process of development, there can be no true failure. Every apparent failure, is just a lesson to teach us to improve our skills. Polarization is an essential ingredient for evolution; even prima facie negative events can ultimately become worthwhile enriching lessons. On the other hand there's no point in faking contentment when you are not. It only makes sense to be content, if your contentment is genuine. But even if we are not content with the result of one of our exploits, we might still be content with the effort we put in it. There's no need to be a perfectionist. And if we are not content with the effort we put into it, we can only blame ourselves -but we might still be content that we have become aware of our insufficient effort, so that next time we can intensify it. Santosha is our tool for managing the stimulus of polarization in the intelligence algorithm.

Again this guideline can perhaps be considered as a stoic way to prepare ourselves for situations where we may not achieve what we aim for. A way to avoid disappointment by adopting the attitude, I'll try my very best, but I will be content no matter what the end result will be. This avoids that we passively acquiesce and/or victimize ourselves. Rather we adopt the attitude of Karma yoga: In line with the Bhagavad Gita we do whatever needs to be done with the fullest intention, but we don't aim to enjoy the fruits of our exploits. Only in this way can we maintain ataraxia or equanimity.

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Read more of this article in my upcoming book: "The Moral Compass of Higher Intelligence".

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