It’s also not just something you do. Meditation (Dhyāna) is a process, and may best be described as a continuous, unbroken, conscious awareness of the mind’s activities when in its raw state. Meditation, as a process, involves overcoming the distractions and dissipation of energies which then allows blissful awareness to arise.
When observing the activities of the mind we’ll see that at any point in time we are consumed with endless thoughts and assorted emotional baggage at both the conscious and subconscious level. This is perhaps the largest obstacle when it comes to preventing us from experiencing true, uninhibited bliss. Bliss naturally results from an expanded awareness of any and all happenings, but only in the absence of any attachments and/or bondages.
Meditation practice as a process will equip us with the necessary tools we need to experience this inherent bliss, showing us the path whereby we may live our everyday life using these tools.
Those who regularly meditate realize that they experience a beautiful inner space and peace as they disengage from the external world and go deep within themselves. They no longer identify with their ego-self and its accompanying emotional bondage in order to experience this feeling of peace. Sadly, as soon as they come out of it, they generally return to their so-called normal personality traits. These traits are accompanied by learned patterns of behavior and thinking in regard to who they are, and what they can or can’t achieve.
We must strive to integrate these two states; the higher meditative state and the daily conscious state. At any given point of time, we should then be able to become aware of our higher meditative state. Meditation practice is really mind management and helps us do just that.
What Meditation can do for us:
Meditation can help us overcome our assorted desires and eliminate distractions. It doesn’t directly “curb” these desires (they will always be there), but it will render them inconsequential in the face of an unbroken and expanded awareness of existence. The more we can retain the actual experience of our meditation practice, the easier it is to draw ourselves back from our seemingly endless desires and various distractions.
Meditation teaches us to how to be a “witness.” When we are meditating, we find ourselves detached and “in” the moment. But after we finish, we lose that “being in the now” experience and return to our ordinary distracted state. So, we need to develop a meditative lifestyle, where the meditative state is always available as our reference point. Adapting this meditative lifestyle will help us observe and understand why we tend to oscillate between a calm, peaceful meditative state and our daily unsettled state of mind. We then observe which lifestyle patterns disturb our calm, peaceful and potentially blissful state.
Important requirement for successful Meditation:
In order for successful meditation to occur, we must be “grounded.” Grounding is that essential “anchor” that helps us to remain stable during the meditative process. This grounding can be accomplished by anchoring to your breath or your body movement (e.g., yoga asana) during meditation practice. It’s quite common that as you proceed in meditation you reach a stage of unknown or unfamiliar territory, where you would ordinarily have no confidence to proceed further. It’s exactly these times that grounding is of great help as it establishes a reference point of where you are and of your purpose. It provides a stability to rest upon as energies start to shift and change while proceeding deeper in meditation.
Using Meditation to our best advantage:
During meditation, it is best to develop the capacity to use our energy to control and train our mind and the subsequent feelings that result. We need to be able to understand what is happening at our deeper levels. When and only when, we fully understand these issues can we confront them and eliminate them as distractions to our calm sense of being, enabling a blissful state.
In Antar Mouna (the “Inner Silence” technique) there are six stages to do this. In the 1st stage we witness the sensory information. In the 2nd stage we witness the spontaneous thoughts. In the 3rd stage, we consciously create and dispose of thoughts. The last three stages (4-6) are considered advanced and won’t be dealt with in this article.
But as you can see, meditation practice is a time to work upon ourselves, to take on issues that prevent us from being in a perpetual meditative state; one free of distractions where fear, anxiety, insecurity and desire are absent. As we progress in developing this medita
Like many other things in life, fear and guilt (in themselves) are neither good nor bad, they simply are. In any given instance, they can serve to further our goals and needs or just the opposite, they can push us further away from them. In any event, they are not to be ignored, but instead, when these feelings arise, they warrant some compassionate reflection; that way we can discover what attributes they possess that might be useful or helpful to us and which ones we should just let go of.
During yoga practice we may find fear to have its place. A healthy fear of injury works well to prevent our egos from pushing us into asanas that we’re not ready for, or it may give us pause when we feel driven to force ourselves to go further into a pose than we should. it seems guilt is not quite as useful in most yoga practice, but now and then, it is that guilty feeling about not practicing regularly that keeps us coming back to our mat. So, as we all have probably realized, it can be a motivator in many cases.
Due to our conditioning, fear and guilt are commonly perceived by us as negative emotions. But come to think of it, they may be not so bad.
Would it be going too far to state that fear and guilt are good? It’s easy to see that both these emotions have played important roles in our evolution, and they continue to do so. They are necessary for our conscious and spiritual evolution, making us more thoughtful and capable of more compassion.
Fear functions well when it comes to instilling in us the necessary respect for life, and often prevents us from behaving recklessly. Almost all young children have fears (like the fear of darkness, loneliness, fear of animals etc.). These fears ensure that the child seeks to remain in safer situations. As they grow older, they gradually shed these fears, evolving beyond them.
Feelings of guilt ensure that we evaluate our thoughts and actions from time to time in order to become better human beings. When we commit a misdeed, or bring harm or suffering to someone or something it is natural for us to feel bad about it. This makes us want to correct it and make an effort not to repeat our mistakes, but rise above them instead. If it weren’t for guilt we would become insensitive, perhaps even ruthless.
Humans are fortunate to have evolved above other forms of animal life. Animals have no guilt but possess lots of fear. As a result they do not evolve as humans do and develop compassion or any understanding of empathy for the suffering of others. But some may protest, saying animals do feel guilt, citing dogs as an example. But this has been proven to be a mistaken notion. Recent studies at Barnard College in New York, uncovered the origins of the “guilty look” in dogs and found that it is a response to the owner’s behavior, and not necessarily indicative of any response to its own misdeeds.
Yoga philosophy teaches us that balanced emotions equal a balanced personality. As in everything else, a balance needs to be there to hold everything in check; similarly excessive (or obsessive) fear and guilt can ruin our personalities.
Excessive, and especially irrational, fears (aka phobias) hamper one’s life. One begins to become afraid without any reason. When fears persist after we should have outgrown them, they should be addressed and if need be treated by a trusted health care professional.
Also, too much guilt, will often lead to a flawed and/or dysfunctional personality. When a person feels guilty most or all the time, they become apologetic about everything. From this an inferiority complex will often develop.
When we’re not able to properly balance and manage such emotions as fear and guilt, it affects our relationships as well as our physical health. Unhealthy, unbalanced guilt and fear lead to excessive adrenalin production, prompting other hormonal imbalances; this in turn establishes the breeding ground for a host of ailments.
Yoga practice fosters mindfulness and compassion that can help you replace negativity with self-acceptance. When you feel physically tight, yoga allows you to breathe into the muscles to relax them. It’s the same when you encounter difficult emotions such as fear or guilt. You learn to inhale and exhale through that too, working toward a place of greater balance, understanding and confidence. Therefore, when properly balanced, the emotions of guilt and fear are beneficial. One should not be overly bothered about them. They are a natural and inherent to our state of existence. As a person evolves spiritually, their usefulness dissolves and they tend fall away on their own.
The essence of all yoga practice is to remain positive in any situation that we find ourselves in. By remaining positive, our interactions with ourselves, others and the world at large become brighter, more productive and perpetuate a feeling of self-satisfaction, often referred to as the “feel good factor.” As a result we become healthier and more peaceful.
So how can yoga practice be used to develop this positive disposition? Simple, there’s a 3-step approach:
1 – Awareness
2 – Acceptance
3 – Attitude
Well now, let’s consider these three factors…
1.Awareness:
We can begin by becoming aware of what we’re thinking and how our thinking process actually works. We systematically train ourselves to be aware at all times of how our mind is working; our thoughts, thinking patterns and tendencies. Practice making this a habit and if it seems difficult, there are two meditation techniques which can be of great help – Antar Mouna and Yoga Nidra. Both these techniques help in the withdrawal of our senses into introspection or silent witnessing.
*Antar Mouna (inner silence meditation) is a pratyahara technique, pratyahara being the first of the four inner limbs of Raja Yoga anddeals with the activities of the conscious mind. Antar Mouna is the development of conscious awareness of all thoughts and mental activity. The technique involves creating, transforming and finally gaining control of the entire thought process.
*Yoga Nidra, generally referred to as “Yogic Sleep” is a 4000 year old guided meditation technique that leads to a deep and exquisite state of supreme stillness and insight where the body and mind can restore and rejuvenate. It can enable you to experience unshakeable peace, even during some of the most difficult times.
2.Acceptance:
Ironically, increased awareness brings about a heightened sensitivity to the issues at hand, where we are at risk of becoming too judgmental and critical of both ourselves or of others. This can set the stage for sending us into a vicious cycle of negativity unless we learn to first accept things as they are.
Develop a stance of “it is okay” to simply observe things the way they are, without being obsessively driven to try to change or control them. Just by being a witness of all that arises establishes an attitude of acceptance that leads to genuine love and real compassion, establishing the “bedrock” of positive thinking.
3.Attitude:
After we have fully accepted what lies within (or behind) our thoughts, we can then start working on how we “choose” to look at any particular situation, person or thing. These yoga techniques are essential in helping us to change our attitude. The Sankalpa (or resolve) that we establish through Antar Mouna and Yoga Nidra assists us in shaping our mind. This resolve in yoga is always takes the form of a positive statement e.g.; “I am becoming more positive every day”. Such positive conditioning when regularly used to fuel the mind will help greatly in shaping a positive attitude.
By regularly practicing these three (awareness, acceptance and attitude), you
Thought can become the master of us all, and as we all probably already assume, a good thought can be a good master and a bad thought can be a bad master. Good thoughts uplift us, making our mood brighter, and making us feel like we’re “on top of the world.” Bad thoughts on the other hand, can be compared to a backpack filled with rocks, slowing us down at every stage of our journey, often overcoming us with lethargy, disinterest or even violence and aggression. Hostile thoughts are especially destructive; even if we “hold them in” they tend to “eat us up” by draining our energy and vitality.
It seems as if every moment we’re alive we are continuously guided by our thoughts. Even when we’re sleeping; a good thought (as in a dream) can bring a smile to our lips, while a bad one can make us break into a cold sweat. So as long as our thoughts are our master, our mind is endlessly enslaved by them. This then would imply that even good thoughts are not really good as long as they are our master.
One of life’s hard realities is that a master/slave relationship will always result in the exploitation of the slave. This practical reality applies to all aspects of life and our relationship with our thoughts is no exception. As long as “thought” remains our master, it will continue to exploit our mind and through our mind we are exploited.
This can be quite humorous, but actually it is in fact humbling to realize that we are nothing more than a product of our thoughts; our actions, behaviors, and all that we are is just a consequence of the dominance that “thought” has upon us.
We become the vehicle and allow thought to be our driver. Now suppose this driver is having a bad hair day and decides to take their anger out on our vehicle (us). As the thought transforms from good to bad, our vehicle starts to get shaky, and all the jolting around causes it to experience excessive (and destructive) wear and tear.
My, oh my, if only that good thought had remained good, why did it have to turn bad? So, as you can see, what is a good thought today can become bad tomorrow, and it seems to do that totally by its own whimsical nature, without “you” even having a say in the matter. Now just imagine what our entire life would be like if it is continually dictated by our thoughts. We do what we do (action or inaction), in the hope that it will stimulate our thoughts (in other words, please our master), who in turn, will then gratify our senses. But we only hope for the best, when in fact, we have no control on how our master interprets what we do (or don’t do).
This begs the question; can we really enjoy the beauty of life, as slaves, without any control? If we look closely we’ll see that none of us even knows what this “beauty of life” really is, and honestly, these words will remain hollow as long as we continue to be slaves.
Time to Turn the Tables – “Role Reversal”
Now, consider what would happen if the role was reversed; if you could become the master and change the content and nature of your thoughts like you use the remote for your TV. What if you could be “genuinely” rejoicing from within, by simply willing it so, even in the face of the worst adversity! What if you could somehow “disconnect” your thoughts from the situation at hand and manipulate them to produce feelings of being totally free and blissful – in other words, you become the master of your thoughts, rather than the other way around?
The main point here is that can this be done? This relationship between slave and master can be altered? That is exactly what the science of yoga and the practice of meditation will achieve. And this is according to the great masters and the ancient scriptures.
As you explore the meditation process and begin to discover its secrets, you will start seeing situations with a new perspective, more as a “witness” than a victim. You will start feeling the control slowly flowing back into you when you establish your practice with a true spiritual purpose. Issues that would normally irritate you become surprisingly fewer in number; while an aura of peace starts to descend over you. You can start “switching off” disturbing situations and the thoughts that produce and/or accompany them with an ease that you never had (or realized) in the past.
This should certainly be reason enough to embark on the path of yoga and meditation without the need to “achieve” or “attain” any other goal?
Siddhis are the development of super natural powers by a student or aspirant of yoga when they reach the initial level or stage of samadhi called samprajnata samadhi (aka savikalpa samadhi). In this state, we are not fully immersed in the Universal (or Divine) Self. We are connected to it only from the outside and are not “one” with it. So, there is a sense of duality; “I and Universal Self”. It is at this stage that siddhis develop (or arise). There is the common yogic concept of the Ashta Siddhi (eight major siddhis). These are:
1. Anima : reducing one’s body even to the size of an atom
2. Mahima : expanding one’s body to an infinitely large size
3. Garima : becoming infinitely heavy
4. Laghima : becoming almost weightless
5. Prapti : having unrestricted access to all places
6. Prakamya: realizing whatever one desires
7. Isitva: possessing absolute lordship
8. Vasitva: the power to subjugate all.
Although Patañjali mentions the occurrence (and recognition) of 64 minor siddhis and 8 major siddhis (above) in the third chapter of his Yoga Sutras, he is very particular about warning the aspirant not to seek or be distracted by them. These siddhis become great obstacles to evolving spiritually. Patañjali warns that siddhis are not the aim or purpose of yoga practice. They are to be seen as signs that our sadhana is progressing toward the goal of unity (the ultimate goal of yoga). Siddhis are likely to tempt the aspirant, student or practitioner by powers and pride of one’s own achievements. But Patanjali says that the aspirant may be tempted even by the gods (who are jealous of mankind) to prevent him/her from reaching their goal. Steadfastness is the only way and no one should even develop any ego-sense that they are beyond such temptations. States similar to Samādhi can also be gained by various other means (like drugs) but they too are not to be pursued.
The attraction to these spiritual powers or siddhis is a common among spiritual seekers. It is an obstacle that causes us to divert from our path, thus stalling our progress towards Self-Realisation. It is rooted in our egotistic desire for fame and recognition. Because we do not yet have these powers, we can easily assume that those who have them are more advanced spiritually, even though they may be as much a slave to their past conditioning, negative thoughts and emotions as we are.
Even some of the most highly evolved spiritual beings like Swami Rama were not spared from this common desire.
I will close this article with the following story…
In his book, ‘Living with the Himalayan Masters’, Swami Rama told a story that he once met a swami who could shoot fire from his mouth for several feet. Swami Rama thought to himself that this man must definitely be more spiritually advanced that his master. Even the fire-thrower swami said to him, “You are wasting your time and energy staying with your master. Follow me and I will give you some real wisdom. I will show you how to produce fire”.
Swami Rama then went to his Master and told him, “I have found someone more advanced than you, I have decided to become his disciple.”
The Master replied, “I am delighted. Go ahead, I want you to be happy. What does he do?”
Swami Rama told him and his Master requested to meet this fire-thrower swami.
They walked for two days to meet this swami. When they arrived, Swami Rama was shocked to see the fire-thrower swami bowing down to his Master.
Swami Rama asked his Master, “Do you know him?”
His Master explained, “Of course. He left our monastery some time ago. Now I know where he has been hiding.”
At his Master’s request, Swami Rama asked the fire-thrower swami how long it took him to develop this ability. He proudly replied that it took him twenty years of practice to master this unique ability.
Swami Rama’s Master then said to him, “A match will produce fire in a second; if you wish to spend twenty years to produce fire from your mouth, you are a fool. My child, that is not wisdom.”
As Krishnamurti once said; “all these powers are like candles in the sun; they are like candle light when the brilliant sun is shining.”
To quote Eckhart Tolle, “Not to be able to stop thinking is a dreadful affliction, but we don’t realize this because almost everybody is suffering from it, so it’s considered normal. This incessant mental noise prevents you from finding that realm of inner stillness that is inseparable from being. It also creates a false mind-made self that casts a shadow of fear and suffering.”
To put things in proper perspective takes real intelligence (Buddhi – to be awake; to understand; to know), not more mind chatter. Then it is possible to realize that thought is only a tiny aspect of our intelligence. Tolle goes on to say: “All the things that truly matter – beauty, love, creativity, joy, inner peace – arise from beyond the mind.”
The obsessive thinking mind and yoga practice – a bad mix
When the ego-self (established by the thinking mind) is the one performing asana, the mind is actively engaged in self-criticism, comparing your performance with others, thereby judging yourself and those around you. Your mind becomes restless, agitated and engaged in internal conflict while your body is engaged in performing asanas. This internal conflict causes you to be emotionally reactive to whatever is happening at any given moment during your practice and you are engaged in the posture of ego which is contrary to the purpose of yoga – the deconstruction of the ego.
In the Yoga Sutras (1:2) Patajali defines the purpose yoga by saying, “Yoga means stopping the mental modifications.” (chitta vritti nirodah). There is no exact English translation, but roughly translated these Sanskrit words mean…chitta = stuff of the mind, vṛitti = modification (altering perception) and nirodaḥ = to control (find tranquility).
Basically this means that whatever form of yoga you are practicing, the highest priority and the fundamental purpose for the practice is to eliminate mental agitations and emotional reactions. Whenever performing yoga asanas, it is necessary to change from an ego-driven posture that is externally placing the body in a so-called “yoga asana,” while internally, the mind is engaged in conflict. This equates to practicing conflict and calling it yoga. So it stands to reason that in order to convert this ego driven posture into true yoga asana, you need to remove the ego-mind (which is continually engaged by external motivation).
Whenever a student of yoga is able to connect with the part of themselves that is aware beyond any ego-conditioned perception, they have an opportunity to change their reactions to external circumstances. These “knee-jerk” reactions are automatic and unconscious, arising out of the past (or the anticipated future) and can only be dismantled in the present moment. Even though these unconscious reactions tend to happen automatically, there is a part of us that is conscious and can become a witness, thus changing the reaction. When we are able to change our reaction, we can change from our very core and that will change us from the inside, instead of simply altering our external conditions. This is your divine potential, your inherent “Self”. Accessing this Self (or divine potential) has nothing to do with what we’re doing, but how (or from where) we are doing what we’re doing.
Five kinds of thoughts
According to Patanjali, there are only five kinds of thoughts. Although there are countless thought impressions that come into the field of the mind (chitta), which form the source and substance of the barrier (or veil) covering the true Self (Divine consciousness), they all fall into one or more of these five categories. In other words; while there may be many individual thought impressions, there are not countless types of thoughts to deal with, but only these five. This can help students and practitioners of yoga greatly in seeing the underlying simplicity of the science of Yoga, without getting lost in the apparent multiplicity in both the gross and subtle realms. These five thought impressions are:
Do you ever wonder why we wake up some days and seem to breeze through the entire day without sensing any stress, frustration or anxiety, when on another day stress and anxiety seem to be inescapable? Is it something we ate or drank? Is it possible we’re the victims of random events that launch us into states of unhappiness and stress without our consent? Do we even have a choice in the matter?
Seekers from all walks of life, including the ancient yogis, have been asking this question for time immemorial. Why do some events seem to disturb us while others do not? Why is it that the same event on one day seems to pass without a second thought, while on another day it seems to represent the very source of our suffering? Furthermore, and perhaps most importantly, what can I do about this, if anything at all?
From where does stress actually arise?
It is common for most of us to perceive stress and anxiety as coming from a source outside ourselves. At one time or another we’ve all been stuck in traffic, barely creeping along on the highway, and all we can think about is how the traffic is driving us a little crazy. This is a prime example of an outside source we can use to blame for our internal state.
We all tend to have a set criteria for what we assume will make us happy. For one person it may be losing weight, for another it may be finding the ideal partner, for yet another it’s gaining the approval of our peers, or having lots of money, the list is endless. But there is always a hidden or underlying theme to our criteria for happiness that is quite often the root of the very suffering we are trying our best to avoid. Inherent in the desire to be rich is the fear of being poor and implicit in the desire to have a partner is the dread of being alone. In our desire to be thin, it’s implied that if we’re overweight, it’s not okay to be happy.
When we become attached to the idea that life needs to be arranged in a certain way in order for us to be truly happy, we have already sown the seeds of our potential unhappiness. You get the idea…
We are all programmed by our past experiences, our culture, our families, our teachers etc., all of which determine the unconscious (or subconscious) “rules” by which we decide whether we can allow ourselves to be happy and stress-free (or not). If these “rules” are fulfilled, then, and only then de we feel we are within the parameters of being allowed to feel happy, and so it appears that we are. But if these “rules for happiness,” which each one of us has set for ourselves, are not met, we prevent the possibility of allowing ourselves to be happy.
So, in reality it is each of us, not life itself that determines our level of happiness. It’s how our life circumstances “measure up to our criteria” that actually determines our level of happiness. Essentially, each of us decides whether we can be happy or not by the conditions we set for that happiness. It’s not life’s circumstances, or any particular person or event that determines our level of happiness; each of us must decide this for ourselves.
This doesn’t mean that we are forbidden to have preferences. The problem is when we are trapped by becoming so attached to our preferences that we can’t let go of them and allow life to present itself as it will. It’s important to realize that life has no allegiance to our established criteria or to any of us as individuals. It shows up just like it is meant to do, like the rain, and then the sun breaks through the clouds. The events that constitute life have moved by their own ways and means long before we were born and will continue long after we’re gone.
Ironically, the things that happen are not personal, but we take them personally. After all, we are the ones who decided that reality should be different than it is.
The Way of Yoga
The way that yoga suggests comes down to being free from the need for anything to show up differently than it does in order to for us to be happy. Whenever anything we do has a prior condition of “in order to,” we are attempting to “manage” reality. Yoga philosophy dictates that we sincerely devote our lives to letting go of any conditions we have about how life needs to unfold. We practice relaxing, releasing into the moment no matter what is taking place. When confronted with situations where we would normally react, we begin to catch ourselves and say, “Can I relax with this?” “And how about this?” We don’t have to be perfect, we can treat it like a game we play with ourselves and watch what happens; by and by we’ll notice that just by putting our attention on this intention we’ll be able to relax with more and more things happening in our life.
The physical practice of yoga asana is useful here in two ways. First, the practice is intended to put demands on our body and mind in a scientific way so that we can more easily observe our habitual tendency to try to manage life or reality
Sooner or later everyone asks the question “what is the ego?”, and the general definition is usually something like this: “the ‘I’ or self of any person; a person as thinking, feeling, and willing, and distinguishing itself from the selves of others and from objects of its thought.”
But yoga goes a little further and sees it as reflected consciousness; a part of the soul’s pure consciousness that reflects in the mind and functions as the subjective knower, establishing the dichotomy of the observer and the observed, the experience and the experiencer. Therefore the ego is a fictitious character established by the mind, and the mind is simply a subtle form of energy (it has no consciousness of its own). The mind however, acts “as if” it’s a conscious entity, because of soul’s consciousness reflecting on it, or working within it.
Only a very small part of the sun’s light, when reflected from the moon’s surface, makes the moon appear as if it generates a light of its own. We may say “by the light of the moon”, but that light in reality is actually the sun’s light reflecting from the moon’s surface. Similarly, only a small part of soul’s pure consciousness, when working in the mind, identifies itself with the mind and its limitations, and thus feels itself limited. So then, the ego is not only reflected consciousness but also limited consciousness. Limited consciousness naturally equates to limited intelligence, limited understanding and limited ability of perception. Our eyes are not all-seeing and have a limited vision. From the eye’s limited perspective the earth seems flat; but the truth is, the earth is round. Since we see only a small portion of the earth’s circular surface (the horizon) it appears to us as flat, but when seen from a jetliner at 36,000 feet our perspective is expanded and we begin to appreciate the “roundness” of the earth’s horizon. This correlates to the ego’s limited ability to perceive things in the bigger perspective, so instead of seeing the whole (or undivided “oneness”) it sees everything in parts and falsely identifies each part as being separate and independent of the other parts.
The ego is the self or ‘I’ in our mind around which all our thoughts, feelings and experiences seem to revolve. The ego-self is the author, writing the script for all our thinking, feeling and desires. It is the subjective enjoyer and the “experiencer” of all our activities and the results of those activities. Whenever we say “I think, I feel, I see, I love, I enjoy, I hate, I fear, etc.” we are referring to our ego-self. This ‘I’ with which we are so familiar is our limited duplicate ‘I’ not our true ‘I’. It is this false (reflected or duplicated) ‘I’ that experiences all our pleasures and pain, all our joys and suffering. Our real ‘I’ – the Self (with a capital “S”) is the Soul in us that lies behind the ego. This limited ego-consciousness needs to be withdrawn from the mind and dissolved in the Self (like a baby salt doll thrown into the sea) or else have its effects annihilated by non-identification and non-attachment with the physical body and the thinking mind.
Yoga and meditation practice both teach us to slowly and steadily drop this identification and all its attachments. As the ego-self is gradually and progressively trained through yoga and meditation to drop its attachments, it becomes free and spontaneously withdraws inwards. Step-by-step, in deep prolonged meditation the ego-consciousness first withdraws from the body and then it withdraws from the mind. As it begins disconnecting itself from the activities of the mind and withdraws inwards it becomes aware of its original source and its oneness with that source. This process continues until the ego has expanded itself to the point of complete annihilation in the Soul (again, like the salt baby in the sea). Once the duplicate or reflected ‘I’ has merged with the real ‘I’ this is called Self-realization, samadhi or illumination, and this merging (union) is the object and true goal of all yoga and meditation practice.
“The I-ness or egoism (asmita), which arises from the ignorance, occurs due to the mistake of taking the intellect (buddhi, which knows, decides, judges, and discriminates) to itself be pure consciousness (purusha).”Patanjali’s Yoga Sutra 2:6
And, we’ll end this article with a quote from Krishnananda… “The ego is trying to practice yoga. Oh, what a pity! The ego cannot practice yoga, because the ego is to be destroyed in yoga. So how can it practice yoga? Here we have a strange difficulty, and it has to be overcome with a strange technique; that is yoga itself. Yoga is achieved by yoga itself; there is no other means.”
Patanjali’s Yoga Sutras (Raja Yoga) posit the Purusha and Prakritiwhich basically categorize the sutras as a dualistic philosophy, representing both the manifest (Purusha) and the un-manifest (Prakriti). Whereas the philosophy of Advaita (literally non-dualism), is the premier and oldest of the Vedanta schools of Indian philosophy and was expounded by Adi Shankara (aka, Shankaracharya) historically, the most important teacher of the Advaita school of Vedanta.
Patanjali’s Yoga Sutras
According to Patanjali’s Yoga Sutra’s, the nature of the problem (of Union) is that the individual is identified with his body, senses and mind which are seemingly mixed because of five klesas (aka obstacles, colorings or impurities) among which the primary one is Avidya (ignorance). The sense of ego-I established in a body/mind complex, accompanied by longing and attachment to life, are products of the klesha “Avidya.” In order to remove Avidya, one must know reality (as it is), which according to Patanjali is to separate Purusha (the individual) from Prakriti (the entirety of the cosmos, including mind, senses and elements). In other words, to reach liberation, the aspirant needs to realize (by discrimination and practice) that he is a pure and isolated spiritual entity (purusha) completely distinct from the changing (and as yet un-manifest) processes of nature (prakriti) presenting themselves in his physical body, senses and mind. According to Patanjali, Purusha and Prakriti are both real and independent, although he does say that Prakriti exists for the sake of Purusa.
So, if Purusha and Prakriti are both real and independent of each other, how can they be reconciled through the practice of yoga (union)? Normally Purusha and Prakriti are seen as one and the same, united from time immemorial. But, if through yoga the two are separated, the Purusha will recognize its original, divine glory, and on becoming liberated, reunites with the Atman, Brahman (or Self). So, the practice of yoga, especially the “Eight Limbs of Yoga,” found in chapter II of the Yoga Sutras, is a step-by-step scientific method of separating Purusha and Prakriti attaining this liberation. The Eight Limbs are commonly known as Ashtanga Yoga practice, literally defined – (ashta)-limb, (anga) practice.
Advaita Vedanta
Advaita is a Sanskrit word that means ‘not two.’ Advaitists insist on ‘not two’ rather than ‘only one.’ Osho explains: “The danger in saying ‘one’ is that it gives rise to the idea of two.”
Sri Shankaracharya defines the fundamental tenet of Advaita Vedanta as follows:
“Brahman is the Reality, the universe is an illusion,
The living being is Brahman alone, none else.”
His statement, although it presents the core teaching found in all the Upanishads, has evoked much criticism. Most people are naturally unable to accept the world in which they live and the things they directly perceive and experience throughout their lives as illusion.
But a spiritual aspirant may ask, “Is there a higher state to which I can wake up, so that this illusory, waking world will disappear, just like a dream world?”
The answer is a resounding “yes.” But ironically, what that higher state is no one can describe precisely. This is because non-dualism does not allow for the dichotomy of an experience and one who experiences. The experiencer is lost in the process.
The modern day teachings of Advaita Vedanta, especially as revealed by Sri Ramana Maharshi focused on the practice of Self-inquiry, called Atma-vichara in Sanskrit, which is the most important meditation practice in the Vedantic tradition. It is the main practice of the yoga of knowledge (Jnana Yoga), which itself is traditionally regarded as the highest of the yogas because it can take one most directly to liberation.
Sri Ramana seemed to teach and practice transcendence devoid of any Ashtanga Yoga overtones, except pranayama. When asked about pranayama Sri Ramana said: “This vichara brings about the desired result. For one not so advanced as to engage in it, regulation of breath is prescribed for making the mind quiescent. Quiescence lasts only so long as the breath is controlled.” And when asked; What is the need then for pranayama?
He replied: “Pranayama is meant for one who cannot directly control the thoughts. It serves as a brake to a car. But one should not stop with it but must proceed to pratyahara, dharana and dhyan. After the fruition of dhyana, the mind will come under control even in the absence of pranayama. The asanas (postures) help pranayama, which helps dhyana in its turn, and peace of mind results. Here is the purpose of Hatha Yoga.”
Summary
It is significant that there is really nothing much within the Eight Limbs of Yoga practice which is anti-thetical to Advaita Vedanta; in fact, the Yogic path actually seems to fit quite nicely with Advaitic metaphysics. In samadhi, the eighth and highest limb, the mind loses ego-awareness and becomes one with the object of meditation, but this non-dualistic experience is only “temporary” in Yoga (savikalpa Samadhi), since the ultimate goal of Patanjali’s yoga system is the discrimination of pure consciousness from all those objects it identifies with. But this experience accords very well with the Advaitic aim of “realizing the whole universe as the Self.” (nirvikalpa Samadhi).
Most students of yoga have heard of Patanjali, but if they haven’t, then it’s only a matter of time before they do. Patanjali was an Indian sage who distilled the essence of India’s spiritual/philosophical traditions, which included centuries of philosophies and practices, and condensed this knowledge into 196 “Yoga Sutras”. With these concise sutras (aka aphorisms), Patanjali codified India’s sixth philosophical system called Yoga (the other 5 being Samkhya, Nyaya, Vaisheshika, Purva Mimamsa and Vedanta) and subsequently became known as the father of Classical Yoga or as it’s commonly referred to today, Ashtanga yoga. In addition to Ashtanga Yoga, the Yoga Sutras are also sometimes referred to as Raja Yoga, or the Royal Yoga.
While Patanjali’s Yoga Sutras are thought to be as old as 400 BCE, archaeological evidence and other ancient texts suggest that the methods described in the Yoga Sutras may have been practiced as early as 3000 BCE. Oral tradition asserts that the period may be even earlier.
The word ‘sutras’ is derived from the word ‘suture’, which conveys that the sentences are short, compact and stitched together. Every sutra contains a deep meaning and can stand on its own as well as be taken in context with the rest. A good analogy often used to describe the yoga sutras is a pearl necklace, where each pearl (each sutra) is complete in itself but takes its full expression when strung together with the others, like a necklace.
The condensed form of the Yoga Sutras has yet another purpose: they can be easily memorized, and that’s exactly what has happened: they’ve been memorized and chanted in Indian ashrams for well over 2000 years and that continues today.
When studied from the most basic level, Patanjali’s Yoga Sutras will give us insights into the human mind, how it works and how it affects the way we perceive our circumstances, our experiences and how we feel about them. Patanjali felt our problem was our perception of the world and how it is limited to our senses and our thoughts about them. So, he suggests that in order for us to experience the enlightenment we seek and establish the freedom and liberation we desire, we need to dedicate some of our time to taking our attention away from the outside world we live in, and turn within. Most of us already know this to a certain degree; we realize that when our lives get too hectic we can get overwhelmed and our spiritual maturity is sacrificed as a result.
On a much deeper level, what Patanjali is suggesting is that when we turn our focus from the external world back to our inner selves, the path itself will slowly draw us toward the goal, increasingly unveiling the “Light of the Soul.”
Even though yoga students come from an assortment of backgrounds it is still important for each of them to know that yoga is universal and regardless of your religious orientation or whether you are a ‘believer’ or not, your practice will reflect precisely what you need at any given time. If you are inclined toward the Divine (God, the Absolute or whatever name you choose), practicing yoga will make you feel more in tune with the sanctity of life. On the other hand, if you don’t relate to such concepts, your yoga practice is likely to give you more strength and stamina to achieve what you want in life, and in all probability, you’ll slowly develop a sense of awe and an “attitude of gratitude” toward all of life.
Returning to the concept of yoga being a path toward discovering the Light of the Soul, Patanjali says that the path of yoga can help us to realize that the creative force that keeps the universe humming behind the scenes is identical to the force that keeps us going. Consciousness is what makes us aware of, and able to, express this. It can be a difficult concept to grasp but its essence is captured beautifully by Yann Martel in his novel, “Life of Pi:” “That which sustains the universe beyond thought and language, and that which is at the core of us and struggles for expression, is the same thing.The finite within the infinite, the infinite within the finite.”
Yoga even goes a step further, for as we all have heard the word Yoga means literally to yoke or unite, and means that we have the inherent potential to actually unite our soul or Individual Consciousness (life force/creative power) with Universal Consciousness (universe’s life force/creative power).
Now this is a lofty goal indeed, and patience dictates we take first things first and learn how we “turn our attention inward?” The answer to this question is Patanjali’s Yoga Sutras’ main contribution towards the goal. His sutras give us a scientific method, a set of practices and techniques to experiment with and that will slowly sharpen our awareness of our body, mind and breath. Gradually, the subtler aspects of our being start to reveal themselves.
An Overview of the Yoga Sutras and their application for students/practitioners of Yoga
Patanjali’s Yoga Sutras consist of four chapters (or books) and the most relevant to a beginning yoga practitioner today is the second chapter called Sadhana pada meaning spiritual path or spiritual practice. Central to this chapter is the description of the well known “Eightfold Path,” sometimes called “Eight Limbs of Yoga” (see link below). There are no English words that can translate perfectly these concepts which were originally written in the Sanskrit language and each word of each sutra leaves place for interpretation. The sutras need to be “decoded” so to speak, and then reviewed until they begin to make sense. Different commentaries written on the sutras must be analyzed and compared. And this can be a laborious task since in the 1980’s and 90’s, a period when yoga was rapidly gaining in popularity, many individual commentaries started to emerge and now we can find hundreds of them written by Yogis, Swamis, scholars, pandits and philosophers, all from varying perspectives and some of them more relevant than others to our contemporary life. The internet is loaded with examples of these commentaries; just do a “Google search” for Patanjali or the Yoga Sutras and explore them for yourself and see how they apply to you, your practice and your life.
If we consider Eightfold Path the core of Yoga practice, then these eight steps will indicate a logical (and scientific) pathway that leads to the attainment of physical, ethical, emotional, mental and psycho-spiritual health. Remember, Yoga does not seek to change the student or practitioner; rather, it allows the natural state of total health and integration in each of us to evolve and become a reality.
1. Pramana/right impressions (or though