2.5:Anitya asuchiduhkha anatmasu nitya suchi sukha atma khyatir avidya, Ignorance is regarding the impermanent as permanent, the impure as pure, the painful as pleasant, and the non-Self as the Self.
I have already touched upon the concept of ignorance in sutras 2.3 and 2.4. This is such an important concept in Patanjali's Yoga Sutras that I will spend a bit more time here. The Yoga Sutras could be summarized into one basic concept: the purpose of the practice of yoga is kaivalya (liberation) from ignorance-the mis-identification of the eternal, pure,and blissful Self with the impermanent, impure, painful self. This sutra (2.5) is stating that ignorance is not an intellectual lack of understanding as Taimni puts in his commentary, "It is quite obvious that the word Avidya is not used in its ordinary sense of ignorance or lack of knowledge, but in its highest philosophical sense. Avidya has nothing to do with the knowledge which we acquire through the intellect and which refers to the things concerning the phenomenal worlds. A man may be a great scholar, a walking encyclopedia as we say, and yet may be so completely immersed in the illusions created by the mind that he may stand much below a simple-minded Sahdaka who is partially aware of he great illusions of the intellect and the life in these phenomenal worlds. The avidya of the latter is much less than that of the former in spite of the tremendous difference in knowledge pertaining to the intellect." In this sutra Patanjali uses qualities of the Self and their opposites as a means of describing ignorance. The Self (Purusha or Atma) can't be completely described with any number of words but Patanjali chooses these four to describe it here.
In the Yoga Sutras (Y.S.) Patanjali makes a division between spirit and matter, Purusha and Prakriti, the unmanifest and the manifest, the seer and the seen. When the seer falsely identifies with the seen, there is suffering, ignorance. With the practice of yoga the yogi slowly grounds the awareness back into purusha. This doesn't mean that what we know to be matter doesn't exist, nor that the yogi ceases to function in the world. There is all the same stuff going on in the yogi's life plus an added dimension of expansive awareness that is very full and peaceful. With this extra dimension of awareness the yogi becomes less stressed out and less overwhelmed by the smaller stuff since it pales in comparison to the experience of bliss that comes with this higher consciousness.
Monday, August 27, 2007
Tuesday, August 14, 2007
Sutra 2.4
2.4:Avidya kshetram uttaresham prasupta tanu vichchinna udaranam, Ignorance is the field for the others mentioned after it, whether they be dormant, feeble, intercepted, or sustained.
Patanjali makes two important points here, (1)of the five klesas (afflictions) mentioned in the previous sutra ignorance is the field or breeding ground for the other four klesas and (2)the klesas can be in four different stages of manifestation-dormant, feeble, intercepted, or sustained.
Patanjali further defines ignorance in the next sutra but since it is such an important point I will visit this concept again (see also previous sutra). Ignorance is not lack of intellectual knowledge. It is the lack of the experience of Self or God. Without having this direct experience it becomes an intellectual discussion-conceptual in nature. If you can visualize the experience that one would have in unity, that everything is connected and part of you, then you can see how this would nullify the other klesas. If you experienced yourself as one with God then the second klesa, egoism would not come into existence. Egoism is a feeling of separation-we are not bad if we have this feeling-ego is frequently associated with being bad or selfish-in this context it is simply a state (of consciousness) of separation. Clinging to pleasure and avoiding pain are also symptoms of a lack of this unity. In unity there is a fullness, the only lasting type of fullness that is to be had. In separation there is a drive for fullness outside of ourselves and an aversion to anything unpleasant. These two klesas are a bit counter intuitive since at surface level you might say to yourself, "who isn't going to seek pleasure and avoid pain?". It is more than a superficial clinging or avoidance of pleasure or pain. It is a relationship with the external that when in unity has no grip on the person. When fulfilled there is no striving for ephemeral pleasure or strong reaction to potential pain since these swings aren't going to overwhelm the person in unity. It is similar to the concept of non attachment that we discussed in the previous chapter (1.15 and 1.16). This does not mean that there wouldn't be enjoyment with things and stuff or pain with loss or sickness but a healthy relationship with pain and pleasure. The fifth and final klesa is clinging to life. It is usually expressed in our society as fear of death. It is a natural outcome of a feeling of separation. In a state of unity or Knowledge, this klesa also becomes a non issue. Therefore ignorance, or lack of the experience of unity, is the root cause of the other klesas.
The other point made in this sutra is that the klesas can be found in four degrees of manifestation. Prasupta (translated as dormant comes from the root svap meaning to sleep) is the level of put to sleep or not in play. This is the direction the yogi is working toward with his/her practice. Tanu (translated as feeble, comes from tan which means stretched out) is where the klesas are not very active but could become so with the proper conditions. This is the next step before dormant. Vichchinna (intercepted, from the root chid which means to break apart) is translated by some as alternating, is the beginning of knowledge where the practitioner is starting to feel some glimpses of knowledge but then falls back into ignorance. Finally Udaranam (sustained, from udara with means rousing, exalted or distinguished) is the full expression of ignorance, having no knowledge of the Self.
Let's not forget the forest for the trees. Sometimes in a detailed exploration of theory we lose the larger picture. The emphasis is to remove the veil of ignorance (illusion of separation) and return to the state of knowledge through the practice of Yoga.
Patanjali makes two important points here, (1)of the five klesas (afflictions) mentioned in the previous sutra ignorance is the field or breeding ground for the other four klesas and (2)the klesas can be in four different stages of manifestation-dormant, feeble, intercepted, or sustained.
Patanjali further defines ignorance in the next sutra but since it is such an important point I will visit this concept again (see also previous sutra). Ignorance is not lack of intellectual knowledge. It is the lack of the experience of Self or God. Without having this direct experience it becomes an intellectual discussion-conceptual in nature. If you can visualize the experience that one would have in unity, that everything is connected and part of you, then you can see how this would nullify the other klesas. If you experienced yourself as one with God then the second klesa, egoism would not come into existence. Egoism is a feeling of separation-we are not bad if we have this feeling-ego is frequently associated with being bad or selfish-in this context it is simply a state (of consciousness) of separation. Clinging to pleasure and avoiding pain are also symptoms of a lack of this unity. In unity there is a fullness, the only lasting type of fullness that is to be had. In separation there is a drive for fullness outside of ourselves and an aversion to anything unpleasant. These two klesas are a bit counter intuitive since at surface level you might say to yourself, "who isn't going to seek pleasure and avoid pain?". It is more than a superficial clinging or avoidance of pleasure or pain. It is a relationship with the external that when in unity has no grip on the person. When fulfilled there is no striving for ephemeral pleasure or strong reaction to potential pain since these swings aren't going to overwhelm the person in unity. It is similar to the concept of non attachment that we discussed in the previous chapter (1.15 and 1.16). This does not mean that there wouldn't be enjoyment with things and stuff or pain with loss or sickness but a healthy relationship with pain and pleasure. The fifth and final klesa is clinging to life. It is usually expressed in our society as fear of death. It is a natural outcome of a feeling of separation. In a state of unity or Knowledge, this klesa also becomes a non issue. Therefore ignorance, or lack of the experience of unity, is the root cause of the other klesas.
The other point made in this sutra is that the klesas can be found in four degrees of manifestation. Prasupta (translated as dormant comes from the root svap meaning to sleep) is the level of put to sleep or not in play. This is the direction the yogi is working toward with his/her practice. Tanu (translated as feeble, comes from tan which means stretched out) is where the klesas are not very active but could become so with the proper conditions. This is the next step before dormant. Vichchinna (intercepted, from the root chid which means to break apart) is translated by some as alternating, is the beginning of knowledge where the practitioner is starting to feel some glimpses of knowledge but then falls back into ignorance. Finally Udaranam (sustained, from udara with means rousing, exalted or distinguished) is the full expression of ignorance, having no knowledge of the Self.
Let's not forget the forest for the trees. Sometimes in a detailed exploration of theory we lose the larger picture. The emphasis is to remove the veil of ignorance (illusion of separation) and return to the state of knowledge through the practice of Yoga.
Sunday, August 12, 2007
Guilt and Shame
Shri and I just returned from a beautiful memorial service for my mom. My father called it a celebration of my mom's life. Family and friends ate and shared stories about her. On the way out to California, where the event was held, I did a continuing education course on grief. In this course the author made a distinction between guilt and shame. They are frequently used interchangeably in our society. Guilt is the feeling you have when you have violated some deeply held principle, belief or idea. It tells you when you are not being true to whom you have decided to be. She defined shame as the feeling you have when you have violated someone else's principles, beliefs or ideas. Therefore guilt is a pretty useful emotion and should be listened to while shame doesn't really have much use.
I told a story about when I started having kids (at age 40), I told my mom that I hadn't realized the responsibility and guilt that went with this process. She responded with, "Guilt? What guilt? I never had any guilt raising you guys." This pretty much sums up my mom. She was very pure and never said a negative thing about anyone. She must have been so true to her path that she never had guilt! She left a poem for my dad that he found while going through her things after she died. We don't know the author but here it is:
Do not stand at my grave and weep:
I am not there. I do not sleep.
I am the sunlight on ripened grain.
I am the gentle autumn's rain.
I am a thousand winds that blow.
I am the diamond glints on snow.
When you awaken on the morning's hush,
I am the swift uplifting rush
of quiet birds in circled flight.
I am the soft stars that shine at night.
Do not stand at my grave and cry:
I am not there. I did not die.
I told a story about when I started having kids (at age 40), I told my mom that I hadn't realized the responsibility and guilt that went with this process. She responded with, "Guilt? What guilt? I never had any guilt raising you guys." This pretty much sums up my mom. She was very pure and never said a negative thing about anyone. She must have been so true to her path that she never had guilt! She left a poem for my dad that he found while going through her things after she died. We don't know the author but here it is:
Do not stand at my grave and weep:
I am not there. I do not sleep.
I am the sunlight on ripened grain.
I am the gentle autumn's rain.
I am a thousand winds that blow.
I am the diamond glints on snow.
When you awaken on the morning's hush,
I am the swift uplifting rush
of quiet birds in circled flight.
I am the soft stars that shine at night.
Do not stand at my grave and cry:
I am not there. I did not die.
Sunday, August 5, 2007
Yoga Sutras, 2.2 and 2.3
2.2:Samadhi bhavana arthah klesa tanujaranarthah cha, They help us minimize obstacles and attain samadhi.
2.3:Avidya asmita raga dvesha abhinevesah klesah, Ignorance, egoism, attachment, aversion, and clinging to bodily life are the five obstacles.
This is important (and exciting) stuff! In 2.2 They refers to the previous sutra-kriya yoga or the practice of tapas, svadyaya and ishwara pranidhana. The practice of this yoga leads to two things, samadhi (meditative absorption) and minimizing the klesas (pronounced clay-shahs). The establishment of consciousness in samadhi leads to kaivalya (liberation, freedom) which is the goal of yoga according to Patanjali.
The klesas, which Swami Satchidananda translates as obstacles, are usually translated as afflictions. This is an important concept in the philosophy of yoga. It is a bit similar to the concept of oringinal sin in Christianity, more on this in the next sutra. This also returns us to the theme that in yoga we are removing the veil hiding the inner Self, not adding anything else to our self. By removing the klesas, or minimizing them, the inner light of the purusha (Supreme Self) shines through unobstructed.
In Sutra 2.3 the condition of humanity is defined. Avidya (ignorance), asmita (egoism), raga (attachment), dvesha (aversion), and abhinivesah (clinging to life),
are the five klesas, which I prefer to define as afflictions. These are the cause of suffering. Avidya is the biggie. A=not and vidya=knowledge. Avidya is therefore the lack of knowledge of what? Of our true nature, that we are not separate units of consciousness but part of a larger Self. This is a confusing concept for most westerners because we think that knowledge is from books or schools and is conceptual only. Well Patanjali is talking about a whole different type of knowledge. This is not an intellectual understanding that I am God but a full on experience of I am God! Western mystics talk of this, Christ in the bible talks of this unity. According to Patanjali every one can have this experience that "I and the Father are One". He further concludes that all suffering comes from not having this experience of unity. To not feel one with God leads to the next klesa which is asmita, translated as egoism above, which I prefer to translate as the sense of "I am ness". This in turn leads to the next three klesas-seeking fulfillment through pleasure (raga), avoiding any type of unpleasant experience (dvesha), and clinging to the body (abhinivesah). Carrera in his commentary on this sutra says, "The klesas are reminiscent of the notion of original sin in Christianity. Adam and Eve were enjoying communion with God and idyllic life in the Garden of Eden. God's only instructions were that the land be cultivated and that Adam should not eat of the fruit of the Tree of Knowledge of Good and Evil, for in the day that you eat from it you will surely die. (Genesis 2.17)" He goes on to say, "The knowledge referred to in the Bible is the same as the ignorance spoken of in Raja Yoga (another name for Patanjali's yoga). They are two ways to refer to the same experience. Adam and Eve gained knowledge of their individuality, but lost-or became ignorant of-knowledge of God".
2.3:Avidya asmita raga dvesha abhinevesah klesah, Ignorance, egoism, attachment, aversion, and clinging to bodily life are the five obstacles.
This is important (and exciting) stuff! In 2.2 They refers to the previous sutra-kriya yoga or the practice of tapas, svadyaya and ishwara pranidhana. The practice of this yoga leads to two things, samadhi (meditative absorption) and minimizing the klesas (pronounced clay-shahs). The establishment of consciousness in samadhi leads to kaivalya (liberation, freedom) which is the goal of yoga according to Patanjali.
The klesas, which Swami Satchidananda translates as obstacles, are usually translated as afflictions. This is an important concept in the philosophy of yoga. It is a bit similar to the concept of oringinal sin in Christianity, more on this in the next sutra. This also returns us to the theme that in yoga we are removing the veil hiding the inner Self, not adding anything else to our self. By removing the klesas, or minimizing them, the inner light of the purusha (Supreme Self) shines through unobstructed.
In Sutra 2.3 the condition of humanity is defined. Avidya (ignorance), asmita (egoism), raga (attachment), dvesha (aversion), and abhinivesah (clinging to life),
are the five klesas, which I prefer to define as afflictions. These are the cause of suffering. Avidya is the biggie. A=not and vidya=knowledge. Avidya is therefore the lack of knowledge of what? Of our true nature, that we are not separate units of consciousness but part of a larger Self. This is a confusing concept for most westerners because we think that knowledge is from books or schools and is conceptual only. Well Patanjali is talking about a whole different type of knowledge. This is not an intellectual understanding that I am God but a full on experience of I am God! Western mystics talk of this, Christ in the bible talks of this unity. According to Patanjali every one can have this experience that "I and the Father are One". He further concludes that all suffering comes from not having this experience of unity. To not feel one with God leads to the next klesa which is asmita, translated as egoism above, which I prefer to translate as the sense of "I am ness". This in turn leads to the next three klesas-seeking fulfillment through pleasure (raga), avoiding any type of unpleasant experience (dvesha), and clinging to the body (abhinivesah). Carrera in his commentary on this sutra says, "The klesas are reminiscent of the notion of original sin in Christianity. Adam and Eve were enjoying communion with God and idyllic life in the Garden of Eden. God's only instructions were that the land be cultivated and that Adam should not eat of the fruit of the Tree of Knowledge of Good and Evil, for in the day that you eat from it you will surely die. (Genesis 2.17)" He goes on to say, "The knowledge referred to in the Bible is the same as the ignorance spoken of in Raja Yoga (another name for Patanjali's yoga). They are two ways to refer to the same experience. Adam and Eve gained knowledge of their individuality, but lost-or became ignorant of-knowledge of God".
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