Tag Archives: meditation

Jnana or Bhakti – Which Are You?

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The term jnani in Sanskrit literally means “one who knows things as they are” (a seer), and most often refers to someone who has pursued spiritual growth through the path of wisdom (or insight). It’ meaning is also twofold since it can be used as a noun to describe a type of person, or it can be used used as an adjective to communicate the concepts and practices of the jnani’s particular path. In India, jnani is often contrasted with the Sanskrit term bhakti, which means devotional service (verb) or devotee (noun).

Understanding the differences between jnani and bhakti is fundamental to one’s spiritual journey. Although the real significance of jnani and bhakti has to do with one’s personal orientation in regard to spiritual life, although these terms often characterize an entire religion because they may emphasize either a jnani or a bhakti orientation.

Individuals who are jnanis foster a primary response to spiritual growth and discovery through their conscious mind, maintaining a general attitude of enquiry and doubt. They are aggressive in that they wish to penetrate the divine, instinctually striving to understand.

Those who are bhaktis make their primary response to spiritual pursuit through the heart, with an attitude of love and trust, they tend to be passive in that they wish to be penetrated by the divine, instinctually allowing themselves to surrender.

It is important to note that these are primary responses, the jnani will grow in love just as much as the bhakti will grow in understanding and vise-versa.

Christianity is an example of a religion having mainly a bhakti emphasis, whereas Buddhism has mainly a jnani emphasis. Hinduism, on the other hand is an ancient and eclectic religion that incorporates both orientations, as an example showing a pronounced bhakti emphasis is Krishna-devotion, and a pronounced jnani emphasis would be the Advaita Vedanta philosophy of non-dualism.

Which are you, a jnani or a bhakti?

No matter which spiritual path one may follow it is helpful to question, does your basic disposition support a jnani or a bhakti orientation? It sometimes happens that a person with a jnani orientation may be involved with a mainly bhakti religion, Master, guru, or teaching, and the reverse is also true. By understanding of this supposed mismatch one can find a way out of seems an apparent spiritual impasse or crisis. Ultimately however, it is important to realize that eventually these distinctions will disappear.

When considering our orientation it is common to find a “gender analogy,” which asserts that we are spiritually “gendered” as either jnani or bhakti. When first embarking on a spiritual journey it may not be so clear (and in the end it may not make any difference), but for the greater part of this journey it is extremely helpful to know the distinction. To some it may be obvious from the definitions of bhakti and jnani above, that a gender (or sexual) analogy can be useful. But be forewarned that this distinction (viewing the jnani orientation as masculine, while the bhakti orientation is feminine) is useful only as an analogy or metaphor, and keep in mind that there is no correlation with physical gender whatsoever.

Spiritual literature in both East and West is proliferated with this “sexual” metaphor and this has led to misunderstanding by the lay (or secular) population. Both Rumi and Kabir used the analogy or metaphor of the lover (God) and his mistress (the spiritual aspirant) and both men were great bhaktis. For a true bhakti the sexual metaphor only implies that the devotee has feminine attributes; for example, Kabir for example, often spoke of preparing the bed for the lover (as receptive), while the Divine principle was considered masculine.

A problem also arises sometimes when the spiritual love of a male devotee (or disciple) for a male guru or master is misunderstood by an outsider as homosexual love. Socrates, Rumi, Walt Whitman and Ramakrishna, to name a few, have often been misinterpreted because of their spiritual relationships with men.

So, which are you? You may have already answered this question in your mind, felt it in your heart. Bhagwan Shree Rajneesh (Osho) said: “…if, after some enquiry and reflection, you still cannot decide, then know this, you are probably jnani! Why? because doubt and uncertainty are characteristics of the jnani in the early stages.”

Of related interest, click on: The Teachings of Yoga (Part 9: Samadhi Attained by Devotion)

*Rae Indigo is ERYT500.

Five Ancient Yoga Secrets for the ULTIMATE Beauty Treatment

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Everyone wants to look and feel their best and this is only natural. The secret yoga has to offer is…You don’t have to spend a lot of time and/or money or subject yourself to painful cosmetic procedures to radiate your inherent, natural beauty. Here are five well-kept yoga secrets to help you to enjoy optimal health and beauty.

#1. Practice yoga asanas to nourish your body, mind and soul, including every gland and organ in your body, giving you youthful energy and vitality. Yoga asanas are a powerful exercise for making you stronger and more flexible, but also for enhancing your personal beauty and youthful appearance in many ways:

    • – Asana practice balances the delicate hormones that control nearly every function in your body, boosting the health of your skin and hair.
    • – Asana practice rejuvenates tired internal organs by improving blood circulation and increasing lymphatic drainage.
    • – Inverted asanas bring fresh oxygenated blood to your head and face, improving skin and muscle tone.
    • – Asana practice firms and tones your muscles, helping to keep them supple and flexible.
    • – Asana practice improves your coordination and balance, leading to graceful posture and gait.

#2. Meditation and yogic relaxation techniques give you an inner peace that is both attractive and magnetic.

Sweet smiles are always alluring, whether it’s coming from a young person or an old person, a tall person or a short person, it doesn’t matter. But stress is hard to avoid in our society and too much stress makes it difficult to feel relaxed and peaceful. Make it a point to take a time-out every day to meditate so that you may experience the inner peace that helps to transcend the stresses of modern day life. Yogic meditation is a powerful method for inducing a deep sense of inner peace and relaxation.

#3. Following a plant-based (Vegan) diet is a must for any natural beauty program.

The benefits of plant nutrients and their powers are proudly proclaimed on nearly every skin and hair care product, and for good reason. Plants are loaded with wonderful rejuvenating properties that will enhance your natural beauty and longevity. However, instead of just focusing how the power of plants work on the outside, consider the importance of nourishing your whole body from the inside. A plant-based diet keeps you feeling vibrant, young and beautiful for many years to come. Whole grains, fresh fruits and vegetables, legumes, and nuts and seeds, provide all the balanced nutrition you need for radiant natural beauty, and they do this without weighing you down. The ancient science of yoga also teaches that a vegetarian/vegan diet is more compassionate (Ahimsa), allowing you to care for other living beings while still caring for yourself.

#4. Drink fresh juices to nourish your body from the inside out, promoting a healthy natural glow.

There is no commercial beauty product can give you the natural radiant glow that comes from nourishing your body down to the cellular level. Freshly squeezed vegetable and fruit juices are a potent source of quality nutrition for each and every cell in your body, providing them with an ample supply of enzymes, minerals, vitamins, and antioxidants. If you practice juicing regularly, you will notice significant improvement in the texture and quality of your skin and hair. Your energy will rise to new levels and you will begin to crave nourishing, wholesome foods instead of unhealthy ones. Drinking fresh juice is one of the most easiest and most effective ways to jump-start your own personal natural beauty program.

#5. Plain and simple, all-natural (and homemade) beauty products add the final touch, complimenting any natural beauty program.

Imagine spreading something on your face that you can also pack for lunch. There are tons of reasons why making your own homemade beauty recipe is smarter than splurging on a commercial product. But thankfully, even if you’re not into making your own, there are many bath and beauty products available that contain all-natural, cruelty-free (no animal testing) ingredients. These products are not only better for you, they’re better for the environment too. Many common store-bought beauty products contain chemical ingredients that are not good for you (they may even be toxic over the long term) or cause allergic reactions. So make your own or read labels and stick with the brands that emphasize natural purity and safety.

*Of related interest, click on: You Too Can Apply The Ultimate Beauty Treatment

*Rae Indigo is ERYT500.

Mindfulness: Benefits & Cultivation…

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Mindfulness benefits…

As hinted at by the definitions in the previous post, “Mindfulness – What’s the Buzz”, increasing mindfulness helps one to become more focused, more creative, happier, healthier, more relaxed, and in control, and obviously, it can also help you more fully appreciate each precious “now” moment (which is all we have in reality).

There have been quite a few recent studies related to mindfulness and they have demonstrated that mindfulness training has the potential to:

1. Improve mental function, including memory and academic performance. In one particular study, students who did attention-building exercises had increased focus (with less mind-wandering), better short-term memory, and better performance on exams like the Graduate Record Examination (GRE), which is believed to be un-coachable.

2. Greatly help with weight loss and increased awareness, resulting in eating healthier foods. Mindful eating is paying attention to each and every bite and chewing slowly while paying attention to the sensory experience of eating (Harvard Medical School, “Womens Health”). Those who participated in mindfulness studies also lower calorie foods, even when they were hungrier than control groups.

3. Lead to better decision-making abilities. A number of experiments associate mindfulness meditation and the development of a natural tendency to be more mindfully aware with being less prone to the “sunk-cost bias,” a common tendency to stick with lost causes, such as a toxic relationship or dead-end job, simply because of one’s time and energy that has already been invested. Source: British Psychological Society (BPS) Research Digest.

4. Reduce stress and help cope with a variety of chronic health issues. A meta-analysis of 20 empirical reports found mindfulness increased both mental and physical well-being in patients with chronic pain, cancer, heart disease, and more according to Elsevier Health Sciences.

5. Improve immune function and create positive, physical changes in the brain that produced a sense of psychological well-being. The researchers measured brain activity before and after volunteers were trained in mindfulness meditation for eight-weeks, before determining these results (Psychosomatic Medicine).

These are in addition to all the other brain benefits we’ve seen from mindfulness meditation, e.g.; better focus, more creativity, less anxiety and depression, and more compassion, just to name a few.

How to Practice Cultivating Mindfulness…

Unfortunately, becoming mindful isn’t as simple as flipping a switch and then all of a sudden you’re locked into mindfulness for the rest of your life, although it is something you can cultivate.

By curbing distractions and just refusing to multitask for a time can help you focus more, but distraction-arresting tools might turn out to just be a sort of crutch. True mindfulness requires that you be more aware in even the busiest and most stressful situations and this is often when its usefulness as a tool is most appreciated.

An easy and effective way to get started is to set up triggers (or cues) to pull you back into the present moment whenever your mind begins to wander throughout that day. Take eating for example, remember to savor each bite, putting your fork down in between. While at work, you can set an chime, leave a post-it note or other reminder at regular intervals to remind you to pause and bring awareness into the moment. By pausing before you respond others will also help you to become more mindful in your relationships. Practices like receptive appreciation and consciously letting go of control work well to help you return to the present.

In the GRE study cited (#1 above), the mindfulness training that lead to better memory and learning involved the following six steps:

1. Sitting in an upright posture on the floor with legs crossed (or in a chair with legs straight) and gazing downward.

2. Distinguishing between naturally arising thoughts and elaborate thinking processes.

3. Minimizing the distracting quality of past and future concerns by reframing them as mental visualizations occurring in the present moment.

4. Using awareness of the breath (while breathing naturally) as an anchor for attention during meditation.

5. Repeatedly counting consecutive inhalations (or exhalations) for up to 21 counts.

6. Allowing the mind to return to a restful state naturally instead trying to suppress the the constant flow of thoughts.

This training may be called “mindfulness meditation” and it is one of the best ways to cultivate mindfulness. It’s an exercise for the brain, and it’s good to do it throughout all your daily activities, applying it to everything you encounter or experience.

Mindfulness is a concept reflected throughout Buddhism and no doubt the Buddha, who taught the middle way between secular (worldly) and spiritual concerns, would have agreed that there is a time for using mindfulness to discover both inner and outer truths, a time for using it to survive various challenges and tests, and a time to let go of mindfulness so that practical problems and situations may be addressed and used for creative and meaningful changes and purposes.

*Of related interest, click on: The Importance of Meditation to Yoga Practice

*Rae Indigo is ERYT500.

Mindfulness – What’s the Buzz?

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It seems as if the word “mindfulness” is seen and heard just about everywhere today, used to promote everything from weight loss regimes to being more productive at home and on the job. Being the hot topic that it is, mindfulness (like meditation) is getting more attention as more and more  studies reveal its many benefits. In some circles it may be viewed as psycho-babble, but there’s mounting evidence that being more mindful will enhance nearly every single aspect of your life; and this is spite of some common misconceptions; one being, it doesn’t take hours of sitting in padmasana (the lotus pose) to get you there.

“Mindfulness” has become a catch-all word that has many synonyms (awareness, attention, focus, presence, vigilance, etc.). The antonyms are not simply “mindlessness,” but also distractedness, inattention, apathy, heedlessness, etc.).

Mindfulness is a state of mind but can also be practiced as a type of meditation. Ironically, mindfulness can’t be developed by force. Sheer determination and willpower won’t do you much good at all. As a matter of fact, it will likely hinder progress. A mindful state is not attained by struggle. It gradually grows by simple realizing; letting go and just settling down in the present moment and allowing yourself to get comfortable with whatever experience is presenting itself. Now, this does not mean that mindfulness will happen all by itself. Energy is needed, effort is required. But this effort is not to be mistaken for force, instead it is cultivated by a gentle effort, almost an “effortless” effort. So the meditator cultivates the state of mindfulness by unceasingly reminding themselves in a gently way to maintain conscious awareness of whatever is happening right now. Perseverance and a light, easy touch are the secrets. Mindfulness is cultivated and deepened by constantly “pulling” oneself back into a state of awareness, gently, ever so gently. Whenever you’re exhibiting the state of mindfulness, you’ll find you’re fully engrossed in whatever happens to be going on around you.

You can also think of mindfulness as allowing yourself to be fully in the present moment. Dr. Jon Kabat-Zinn (famous teacher of mindfulness meditation and the founder of the Mindfulness-Based Stress Reduction program at the University of Massachusetts Medical Center) defines it as “paying attention in a particular way, on purpose, in the present moment, non-judgmentally; as if your life depended on it.” Although that seems to be a simple definition, being engaged 100% doesn’t necessarily come easy, especially in this modern world of endless distractions. It means actively listening and using all your senses (in even mundane situations like washing the dishes or getting dressed in the morning.

Rooted in Buddhist philosophy, mindfulness is considered extremely important on the path to enlightenment. Enlightenment (aka, bodhi) is a state of being where greed, hatred, delusion and other forms of negativity have been transcended and are absent from the mind. Mindfulness is actually an antidote to delusion and is considered as such a “siddhi” (a power developed from spiritual practice).

In a state of mindfulness, you see yourself exactly as you are. You see your own selfish behavior. You see your own suffering. And you see how you create that suffering. You see how you hurt others. You pierce right through the layer of lies that you normally tell yourself and you see what is really there. Mindfulness leads to wisdom

Mindfulness is not about trying to achieve anything, or make anything happen, it is just looking, observing without judging. So, desire and aversion are not involved in any way and competition and struggle really have no place in the process. Mindfulness does not aim at any particular thing, it just sees whatever is already present. The mindful state has a broader, deeper and larger function than concentration. It is an all-encompassing function, whereas concentration is exclusive, it singles out one item and ignores everything else. Mindfulness is all inclusive, standing back from any sort of focused attention and watching with a broad perspective, quickly realizing any changes that occur.

If you want to grow in mindfulness, patient acceptance of “what is” is the only course to follow. It grows one way and only one way; by continuous practice of mindfulness itself, by simply returning to that mindful state, and that means being extremely patient with yourself. Progress cannot be forced and it can’t be hurried, it proceeds according to own pace.

In summary, mindfulness is all about deliberately tuning in and being consciously aware of every experience. In William Blake’s poem “Auguries of Innocence” he describes the results of this kind of attentiveness… 

“To see a world in a grain of sand

And a heaven in a wild flower

Hold infinity in the palm of your hand

And eternity in an hour.” 

Stay tuned, We will continue on this subject with “Mindfulness Benefits” and “How to Practice Cultivating Mindfulness”

*Of related interest, click on: The Importance of Meditation to Yoga Practice

*Rae Indigo is ERYT500.

Aids to Discovering Spiritual Truth

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It is often said that the ultimate truth cannot be spoken or put into words, so “indicators” are used to get the seeker to look (and experience) that truth directly. Most of us have heard the analogy that a finger pointing at the moon is not the moon itself. Things that point to the truth usually embody profound teachings that are commonly overlooked. Plus, the bare-naked truth is all too often sugar coated for easy digestibility, or in an effort to carry the truth home. Advaita Vedanta (non-duality) holds that there is an undivided, unified oneness which is the essence of all that is created, both animate and inanimate. Ironically, this non-dual oneness is also transcendental, being beyond the body/mind complex. So, since the truth cannot be related directly using words, how can words help one to see for oneself? Ancient sages and enlightened masters have found if they must speak, the truth is best represented through analogy, allegory and metaphor, which are meant to reveal the truth (in part) through comparison, giving the seeker a glimpse.

Examples of a few of these analogies commonly used to expound the Hindu spiritual teaching of the Advaita Vedanta follow. These analogies have become popular because they have helped many seekers to grasp the truth with a bit more ease…

The Vessel and the Space Within: Take a clay vase as an example, it represents the body, an aspect of creation. It has space within and without. Even when it is filled with stuff, it is done only in because of the empty space within. Therefore the space exists irrespective of the presence of the stuff (or its absence). Furthermore, the space within the vase is identical to the space outside of it. Through this we can realize that one’s essence is same as the essence of the world (or universe) at large. When one recognizes oneself through conscious awareness, shapes and forms no longer matter as everything is now seen as consciousness itself. There is no longer any plurality, but instead only oneness.

The Ocean and the Wave: This analogy again points to the truth of universal oneness beyond all apparent forms. Although there are an endless variety of waves in the ocean (big and small, rough and gentle, etc.), they are all made up of the same substance – water. Additionally, the waves cannot exist apart from water. We are no different, we cannot exist without sense of being. Even in deep sleep we exist, even though we are forgetful of our name and form. Once we understand our true nature is to be this “beingness,” (or spirit), we realize ourselves to be immortal.

Gold and Ornaments Made from Gold: Here’s another analogy that again emphasizes the same essence existing in different shapes and forms. While gold can be melted and formed into different ornaments (chains, earrings, bracelets, rings etc.), they are all still essentially gold. Vedanta points out that this is so with humans as well. Though we all exhibit differences in size, shape and color, we are all still made of the same essence as the Atman (Universal, Divine Self), the pure spirit without which, we cannot even exist. There are no ornaments made of gold that can exist apart from the gold itself.

The Snake and the Rope: You may be familiar with this one as it is one of the most common of the traditional analogies used to expound Hindu spiritual teachings. In the dark we mistake a rope for a snake and become afraid. Once we realize that our fear is unfounded due to the mistaken identity of a rope for a snake, all fear vanishes. So is it with human beings. Once the mistaken identification of ourselves to be a separate body is exposed to the light of conscious awareness, the ego-self complex is deconstructed and all fears evaporate. This realization provides us with the opportunity to awaken to the bliss of Self-realization and abide in that.

*Of related interest, click on: Is It Important To Be “Spiritual?”

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 18: Gaining Knowledge – Higher Truths, cont.)

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Patanjali’s Yoga Sutras – Chapter 1: (Gaining Knowledge of Higher Truths, cont.; Sutras 1.49-1.51)

Yoga Sutra (1.49) – shruta anumana prajnabhyam anya-vishaya vishesha-arthatvat. Shrutameans heard or received; Anumana (lit. from the mind), inference, understanding, conclusion; Prajnabhyam means from those kinds of knowledge; Anya-vishaya (anya = different, vishaya = objects), of different objects;  Vishesha-arthatvat means relating to particular or special objects, purpose, or significance.

Translated this means…Consciousness is characterized by a special “relationship” to the object. This relationship exceeds the bounds of knowledge that is received and followed.

In other words, that knowing is different from the knowledge that is intermingled with testimony or through inference, because it relates directly to the specifics of the object, rather than to the representative words or other concepts.

Commentary: The focus of nirvichara samadhi is directed toward an object with a special or particular purpose. That object is the deepest Self, and its special purpose will be more fully revealed in sutras 1.50 and 1.51. The Bhagavad-Gita implies that knowledge gained through scripture and logic (inference) is an important tool, but the importance of this tool should not be confused with what is crafted from it. Krishna says that for those “who know,” scriptural knowledge is like a well in a land deluged by fresh water. When we strengthen the connection to our true Self, our divine core, we learn to see that divinity in everything that surrounds us.

Yoga Sutra (1.50) – tajjah samskarah anya samskara paribandhi. Tajjah means from this; Samskarah means deep impressions or tendencies; Anya is other, different; Samskara means deep impressions or tendencies; Paribandhi means to prevent or obstruct.

Translation… This type of knowledge is filled with truth and creates latent impressions in the chitta (mind-field), and those new impressions tend to reduce the formation of other less important or useful forms of habitual latent impressions. Put more simply, This experience gives rise to impressions (samskaras) that supplants other impressions (samskaras).

Commentary: Anya samskara (other impressions) gives a perspective to contrast this new sense of being with all that we’ve known before, and pratibandhi, from prati (in opposition to) and bandh (to bind, lock) is the “wiping out” or “exclusion” of these habitual ways of thinking and being from our future experiences.

Yoga Sutra (1.51) – tasya api nirodhe sarva nirodhat nirbijah samadhih. Tasya is of that; Api means too or also; Nirodhe means to become calm, tranquil; Sarva is of all or from everything; Nirodhat means control, regulation; Nirbijah is lacking seed, seedless; Samadhih (from Samadhi) deep absorption in meditation, bliss.

Translated to mean…When even these latent impressions (mentioned in sutra 1.50) from truth based on knowledge recede along with the other (inferior) impressions, then there is concentration free from objects. Once nirbiija samadhi is attained, even these impressions will become tranquil and everything then has become tranquil.

Sutra 1.51 is the final and climactic sutra of Pada (book) I and for some may be a “hard pill to swallow,” especially those who have earnestly studied Patanjali’s preceding ideas and attempted to put them into regular practice. In these last few sutras, Patanjali informs us that we must put aside our highest, hard-fought-for achievements if we wish to reach the final goal.

*Part 17 may be viewed by clicking on: The Teachings of Yoga (Part 17: Gaining Knowledge – Higher Truths)

*For part 16, click on: The Teachings of Yoga (Part 16: Types of Engrossments, cont.)

*For part 15, click on: The Teachings of Yoga (Part 15: Types of Engrossments)

*For part 14, click on: The Teachings of Yoga (Part 14: After the Mind is Stable)

*For part 13, click on: The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.) Links to parts 7 through 12 may be found at the bottom of part 13. Links to parts 1 through 6 may be found at the bottom of Page 7

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 17: Gaining Knowledge – Higher Truths)

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Patanjali’s Yoga Sutras – Chapter 1: (Gaining Knowledge of Higher Truths; Sutras 1.47-1.48)

Yoga Sutra (1.47) – nirvichara vaisharadye adhyatma prasadah. Nirvichara means beyond reflection or devoid of subtle thoughts (nir = without, vichara = subtle thoughts); Vaisharadye is experience, skill (with undisturbed flow); Adhyatma is the absolute, superior or spiritual  (regarding the Atman or true Self); Prasadah means clarity, purity or illumination.

Translated this means…As one gains proficiency in the undisturbed flow in nirvichara, a purity and luminosity of the inner instrument of mind is developed. More simply put: If you regularly experience the clearest of the four aforementioned states known as nirvichara samapatti, then you are about to experience a state of absolute clarity.

Commentary: Nirvichara samadhi is not the final goal. Instead it is a moment like taking a deep breath before jumping into an abyss. Traditional commentators say that just a glimpse of the true inner Self instantly shows us, that all the world we thought we knew was only a shadow realm constructed of our own hopes and fears. This experience of true Self-awareness, even if it is fleeting, gives us something more real than all that we previously believed was reality.

It is easy to get trapped into thinking that the goal of yoga practice is to seek out and hold onto this understanding of the deepest Self. But Patanjali and other sages say, “No.” This hard-won treasure, one that is so rare that few experience, must itself be relinquished to something even bigger, because even clinging to the most pure and “luminous” understanding of ourselves still maintains a separation from all others. The Bhagavad Gita says that this “inner shining” or sattva, as true and pure and deep as it seems, still binds us and separates us from the Divine Absolute.

Yoga Sutra (1.48) – ritambhara tatra prajna. Ritambhara means filled with higher truth (ritam = truth, bhara = full, pregnant; Tatra is there or then; Prajna means true knowledge, wisdom or insight.

Translation…Then consciousness will be filled with only the truth. Along with the purity and luminosity mentioned in the last sutra (1.47), which came from proficiency in nirvichara, there also comes a wisdom that is filled with the higher truth.

This sutra implies that we are to understand that there are a variety of types of knowledge or wisdom. We must also realize that the wisdom of nirvichara samadhi the not the only valid form.  Vyasa says that insight is gained from three valid sources: scripture, logic, and meditation. Other sages go on to say that the “eager practice” of all three paths of knowledge is needed. But most commentators agree that all types are not of equal value, although the different ways of knowing each have their place.

Next we will continue with yoga sutra 1.49 where Patanjali will emphasize the differences between the insight of deep samadhi and the other ways of knowing or understanding. But he still will not invalidate all the other sources of knowledge. As we progress, moving from place to place, whether in our lives, our minds, or our hearts, the kind of wisdom that will helps us changes with each stage.

*Part 16 may be viewed by clicking on: The Teachings of Yoga (Part 16: Types of Engrossments, cont.)

*For part 15, click on: The Teachings of Yoga (Part 15: Types of Engrossments)

*For part 14, click on: The Teachings of Yoga (Part 14: After the Mind is Stable)

*For part 13, click on: The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.) Links to parts 7 through 12 may be found at the bottom of part 13. Links to parts 1 through 6 may be found at the bottom of Page 7

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 16: Types of Engrossments, cont.)

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Patanjali’s Yoga Sutras – Chapter 1: (Types of Engrossments, cont.; Sutras 1.44-1.46)

The Teachings of Yoga (Part 15: Types of Engrossments, cont.)Yoga Sutra (1.44) – etaya eva savichara nirvichara cha sukshma-vishaya vyakhyata. Etaya means by this or by these; Eva is also; savichara means investigation accompanied by subtle thoughts (sa = with, vichara = subtle thoughts); Nirvichara is investigation devoid of subtle thoughts (nir = without, vichara = subtle thoughts);  Chais and; Sukshma means subtle; Vishaya is objects; Vyakhyata means explained, described or defined.

Translated this means… In the same way that these adsorptions (engrossments) characterized by gross objects (savitarka samapattih), and by subtle objects (nirvichara samapattih), and is known as savichara and nirvichara samapattih (Samadhi).

In this sutra, Patanjali refers back to his discussion of savitarka and nirvitarka samadhi described in the two previous sutras (1.42 – 1.43) as he distinguishes the deeper types of concentration (savichara and nirvichara samadhi).  To understand the distinction between these, we must think about the differences between “gross objects” and “subtle objects” of concentration as defined through traditional yoga philosophy.

When practicing this sutra, each of the subtle objects is to be encountered, examined, understood, with an attitude of non-attachment; they are to be seen as “not-self.” As these obstacles are removed, the student moves closer to the goal, the realization of the true Self.

Yoga Sutra (1.45) – sukshma vishayatvam cha alinga paryavasanam. Sukshma is subtle; Vishayatvam means object or having as objects; Cha is and; Alinga means without characteristics, undefined or unmanifest; Paryavasanam is extending up to or ending at.

Translated this becomes… Having such subtle objects extends all the way up to un-manifest prakriti.

Swami Satchidananda says of this sutra “the mind has the power to go to the very root of the un-manifested nature.”  Which begs the question – what is this “un-manifested nature?”  Christopher Isherwood describes it as “Prakriti…the elemental, undifferentiated stuff of matter; the energy by which all phenomena are projected,” and he says that “as the meditative mind turns inward, it probes through the gross outer coverings of things to their subtle essences…”

Yoga Sutra (1.46) – tah eva sabijah samadhih. Tah is these, those or they; Eva means only; Sabijah means with seed, seeded; Samadhih (from Samadhi) deep absorption in meditation, ecstasy.

This sutra is translated to mean… These four previously mentioned varieties of absorption (engrossment) are the only types of concentrations (samadhi) which are objective, and have a seed for an object.

These represent the only four types of meditation on a gross object regardless of the school/system of meditation that is practiced. This sutra summarizes the previous four:

  1. 1. Savitarka samapattih with gross thoughts (sutra 1.42)
  2. 2. Nirvitarka samapattih without gross thoughts (sutra 1.43)
  3. 3. Savitarka samapattih with subtle thoughts (sutra 1.44)
  4. 4. Nirvitarka samapattih without subtle thoughts (sutra 1.45)

Patanjali insists that most people are unaware of things such as desire and aversion and how they constantly shape their subconscious minds, affecting every thought and action.  Those who are dedicated and have seriously committed to yoga practice may become aware of their inner stumbling blocks, thereby gaining an opportunity to check these forces before they arise into action, sustaining belief in them. With meditation, these underlying “seeds” may be constantly pulling us back from both the process and object of our focus and this may continue until we reach a level of contemplation that allows our most basic inner nature (the “Self”) to become fully realized. Until we reach that level, Patanjali says that we will only reach a temporary union with anything nearing truth. Our ego-based self-identity will constantly draw us back into the whirlwind thoughts springing up from our subconscious conditioning. To overcome this “sliding back,” persistence, practice and patience are necessary.

Part 15 may be viewed by clicking on: The Teachings of Yoga (Part 15: Types of Engrossments)

*For part 14, click on: The Teachings of Yoga (Part 14: After the Mind is Stable)

*For part 13, click on: The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.) Links to parts 7 through 12 may be found at the bottom of part 13. Links to parts 1 through 6 may be found at the bottom of Page 7

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 15: Types of Engrossments)

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Patanjali’s Yoga Sutras – Chapter 1: (Types of Engrossments; Sutras 1.42-1.46)

Yoga Sutra (1.42) – tatra shabda artha jnana vikalpah sankirna savitarka samapattih. Tatra means there, among these; Shabda is sound, word or name; Artha means object, form or meaning; Jnana is knowledge or idea; Vikalpah means conceptualization (with options); Sankirna is mixed with or distorted; Savitarka Samapattih is a specific form of samapatti (Savitarka is sa = with + vitarka = gross thoughts; Samapattih is Samadhi, engrossment, absorption or state of enlightenment).

Translated this means…This specific type of such an absorption (samapattih) is one in which there is a mixture of three things, a word or name given to the object, the meaning or identity of that object, and the knowledge associated with that object; this absorption (engrossment or state of enlightenment) is known as savitarka samapattih (associated with gross objects). Swami Satchidananda interprets this sutra as: “The samadhi in which object, its name, and conceptual knowledge of it are mixed is called savitarka samadhi, the samadhi with examination.”

In his commentary Vacaspati Misra implies that at its root this sutra is about the confusion of unity with diversity. Because of our preconceptions, that which we believe is an understanding of unique phenomena is actually a combination of three diverse elements (name, form, and knowledge). We know that the world really is a complex series of objects and interactions, but if we want to more fully comprehend our true surroundings, we need to gain a better understanding of each of the individual components.

After the practitioner has the initial ability to allow the typically noisy, chattering conscious mind to become still, there comes an opportunity for them to discriminate between these three different aspects of how a mental object is constructed. These three are:

  1. 1. The given Name that represents the object.
  2. 2. The specific Object being observed.
  3. 3. The inherent Nature of that category of object.

After sufficient practice, the meditator gradually comes to realize that all of our attractions, aversions and fears, as well as our conceptions, perceptions and opinions are all mental constructs. This process of discrimination will continue to get ever more subtle until the final discernment between the subtlest aspect of mental process and pure consciousness (or Purusha) is achieved.

Yoga Sutra (1.43) – smriti pari-shuddhau svarupa-shunya iva artha-matra nirbhasa nirvitarka. Smriti is memory or previous impression; Pari-shuddhau means purged or upon purification (pari = upon; shuddhau = purification); Svarupa-shunya is empty of its own nature (shunya = devoid, empty of; svarupa = its own nature) Iva is as if or as it were; Artha-matra means only the object (artha = object; matra = only); Nirbhasa is luminous, radiant or shining brightly; Nirvitarka means without a gross thought (nir = without; vitarka = gross thought.

Translated as… When the memory (or accumulations of previous impressions) is purified, the mind then appears to be devoid of its own nature and only the object on which it is contemplating appears to shine forth; this type of absorption (or engrossment) is known as nirvitarka samapattih. Swami Vivakananda translates this sutra thusly: “The Samadhi called without reasoning (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).”

Nirvitarka is the concentration on a gross object in which the extraneous gross level activities in the mind have subsided due to the memory having been purged or purified. This is the second of four types of absorption (engrossments) on a gross object (sutras 1.42 thru 1.46). Take note that with savitarka, there was not only meditation on the object, but also there were the other streams of gross thoughts in the mind (sutra 1.42), though these were not distracting because of vairagya (non-attachment). Here, in nirvitarka (sutra 1.43), these thought patterns have subsided.

Stay tuned “Types of Engrossments”, cont.; Sutras 1.44-1.46.

Part 14 may be viewed by clicking on: The Teachings of Yoga (Part 14: After the Mind is Stable)

*For part 13, click on: The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.) Links to parts 7 through 12 may be found at the bottom of part 13. Links to parts 1 through 6 may be found at the bottom of Page 7

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 14: After the Mind is Stable)

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Patanjali’s Yoga Sutras – Chapter 1: (After the Mind is Stable; Sutras 1.40-1.41)

Overview of Sutras 1.40-1.41)

Once the mind has been reasonably stabilized and clear (see yoga sutras 1.33-1.39), the process of Yoga can begin to deepen further. Once the deeper stages are reached the mind then becomes like a transparent crystal (sutra 1.41), and is now a purified tool ready for the subtler explorations of both the gross and subtle levels. A mind so trained and controlled can explore the entire range of objects, from the tiniest to the largest (1.40).

On to the sutras…

Yoga Sutra (1.40) – parma-anu parama-mahattva antah asya vashikarah. Parma-anu means from the minutest (parma = largest, most, anu = minutest, tiniest); Parama-mahattva represents the ultimate magnitude (parama = ultimate, maximum, mahattva = infinity, largeness); Antah is end; Asya refers to of this, of his (or hers); Vashikarah means mastery or power over.

Translated this becomes…When, through these practices (as previously described in sutras 1.33-1.39), the mind eventually develops the power to become stable when concentrating on the tiniest sized object to the very largest, at this time the mind truly comes under control. Swami Satchitananda interprets this sutrs thusly: “Gradually one’s mastery in concentration extends from smallest particles to the greatest magnitude.”

When the mind is brought under the practitioner’s control (vashikara), then that mind can be used as a tool to explore the subtler components of the mind field (Chitta). This control (or the ability to focus on the smallest or largest) is not the goal in and of itself. It is meant to indicate that some power has now been gained that means some final goal has been attained. Rather, it is proof of having properly trained the instrument of mind. Then that mind is used in powerful ways that were previously unimaginable.

Vyasa’s commentary on this sutra explains it further: “Entering into the subtle it attains the position of steadiness upon the smallest of the small, down to an atom. Entering into the large, the position of mental steadiness reaches up to the largest of the large. His great power consists in not being turned back by any check while running along both these lines. The mind of the Yogi, full of this power, does not again stand in need of the mental embellishment due to habitual practice.”

So, the aim of practicing this sutra is not mastery of (or over) the other, which would only serve to further separate the “I-Them” distinctions, but to simply find stability there.  It is only in this stability and stillness that the practitioner can “become” the other.

Yoga Sutra (1.41) – kshinna-vritti abhijatasya iva maneh grahitri grahana grahyeshu tat-stha tat-anjanata samapattih. Kshinna-vritti means with modifications of mind weakened (kshinna = weakened, vritti = modifications of mind); Abhijatasya is clear, transparent or naturally pure; Iva is like; Maneh is crystal, jewel; Grahitri means the perceiver, the knower; Grahana is perception; Grahyeshu is the perceived; Tat-stha means the mind abides in that (tad = that and stha =to stand, abide); Tat-anjanata means to assume the shape or color of; Samapattih means complete absorption, Samadhi.

Translation…Once the modifications of mind (vritti) have become weakened, the mind then becomes like a transparent crystal, easily taking on the qualities of whatever object is observed, whether that object is the observer, the means of observing, or an object observed, in a process of total absorption, entering a state devoid of differentiation between the perceiver, the perception, and the perceived. This culmination of meditation is called samapattih  or Samadhi.

The perception of an ego-self that we cling to (the one of individuality), which tends to remain separate from all other things, including the divine, may slowly dissolve until the “self” and the “other” are no longer separate, leaving only the sense of true Self.

*Part 13 may be viewed by clicking on: The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.) Links to parts 7 through 12 may be found at the bottom of part 13. Links to parts 1 through 6 may be found at the bottom of Page 7

*Rae Indigo is ERYT500.