2.1:Tapah svadhyaya ishwara pranidhanani kriya yogah, Accepting pain as help for purification, study, and surrender to the Supreme Being constitute Yoga in practice.
Tapas, svadhyaya, and ishwara pranidhana (discipline{I prefer this translation of tapas}, study, and surrender to God) are kriya yoga. They are also listed in sutra 2.32 as the last three components of Niyama-usually translated as personal conduct-which is the second limb of Pantanjali's formal eight limbed path. Because they are also listed later in the chapter, there are different interpretations. One school of thought interprets kriya yoga as preliminary to the eight limb path. I.K. Taimni in his commentary on this sutra says, "A preparatory period of self-training in which he (the yogi/yogini) gradually assimilates the Yogic philosophy and its technique and accustoms himself to self-discipline makes the transition from the one life to the other easier and safer." He goes on to say later in the same sutra, "This preparatory self-discipline is triple in its nature corresponding to the triple nature of a human being. Tapas is related to his will, Svadhyaya to the intellect and Isvara pranidhana to the emotions."
The other interpretation is that kriya yoga is not preliminary but simply the essence of Patanjali's yoga practice. In sutra 1.2 Patanjali defines yoga as the stilling of the fluctuations of the mind. Later in sutra 1.12 he tells us that practice and non attachment are used to still the fluctuations of the mind. In the next sutra, 1.13 he defines practice as effort towards steadiness of the mind. In this chapter titled Sadhana, spiritual practice, he tells us that discipline, study, and surrender to God constitute yoga in practice (kriya yoga).
Now let's talk about what this involves. Tapas, translated by Satchidananda as accepting pain as help for purification, is the first ingredient. I like Satchidananda's translation of the Yoga Sutras (Y.S.) but I don't care for this definition of tapas. Usually tapas is translated as discipline, auserity, or zeal for practice. Tapas comes from the root tap which literally means to burn. In most of the older books on yoga, yogis frequently would withdraw from society to do their tapas. In this context it could mean intense meditation practice or special yogic purification techniques such as fasting or internal cleansing techniques or pranayama (breathing techniques). The reason for tapas being the purification of the body/mind in order to be more receptive to God.
Svadhyaya, study, consists of two methods. The first is self study through recitation of mantras and internalization of awareness. The second is study of scripture-the intellectual approach.
Ishwara pranidhana is the third and last technique of kriya yoga. This is a practice of devotion. It consists of offering up all of one's actions to the Supreme Being.
B.K.S. Iyengar, in his commentary on this sutra says, "This sutra represents the three great paths:karma, jnana, and bhakti. The path of action (karma-marga), is the discipline (tapas) of the body, senses, and mind. The path of knowledge (jnana-marga, pronounced gee-ahn-ah), is the study of the self (svadhyaya) from the skin to the core and back again. The path of love of God (bhakti-marga) is surrender (pranidhana) of all to God."
Tuesday, July 31, 2007
Monday, July 30, 2007
Yoga Sutras, Introduction to Chapter 2
Greetings yogis and yoginis,
We return to Jacksonville after celebrating my in-laws' 50th wedding anniversary! My parents had theirs January of 2001. Swami Vishnudevananda said in my teacher training that being married is a type of karma yoga-the yoga of good actions.
The second chapter of the Yoga Sutras (Y.S.) is called Sadhana Pada or the chapter on practice. Carrera in his commentary says, "Sadhana, the term used to designate spiritual practices, is derived from the root sadh, [to go straight to the goal,] and is generally translated as [the means to liberation.]" The first chapter, advanced in content, introduced the goal of yoga, meditation techniques, and detailed explanations of samadhi (meditative absorption). In chapter two Patanjali backs up a bit and builds a foundation for practice. Right out of the gate he talks about kriya yoga, the yoga of practice, then introduces the five kleshas or afflictions. This is the predicament of human beings according to yoga.
It sounds a lot like Buddha's four noble truths-the gist of both being that life as we know it is suffering, which comes from ignorance of our true nature, and by doing yoga it doesn't have to be that way. Eventually he (Patanjali) lists the eight limbs of yoga, the classic system of approaching life in a comprehensive systematic manner. The first five limbs are discussed in detail (bahiranga or external limbs). The last three limbs (antaranga or internal limbs) are dealt with in Chapter Three. Another key concept introduced in this chapter is viveka or the concept of discrimination or discernment. The yogi uses viveka to differentiate between the real and the unreal, the permanent and the ephemeral, purusha (divine Self) and Prakriti (creation, nature). There are fifty-five sutras in this chapter and I will try to cover them at a pace that is both instructional and fun.
We return to Jacksonville after celebrating my in-laws' 50th wedding anniversary! My parents had theirs January of 2001. Swami Vishnudevananda said in my teacher training that being married is a type of karma yoga-the yoga of good actions.
The second chapter of the Yoga Sutras (Y.S.) is called Sadhana Pada or the chapter on practice. Carrera in his commentary says, "Sadhana, the term used to designate spiritual practices, is derived from the root sadh, [to go straight to the goal,] and is generally translated as [the means to liberation.]" The first chapter, advanced in content, introduced the goal of yoga, meditation techniques, and detailed explanations of samadhi (meditative absorption). In chapter two Patanjali backs up a bit and builds a foundation for practice. Right out of the gate he talks about kriya yoga, the yoga of practice, then introduces the five kleshas or afflictions. This is the predicament of human beings according to yoga.
It sounds a lot like Buddha's four noble truths-the gist of both being that life as we know it is suffering, which comes from ignorance of our true nature, and by doing yoga it doesn't have to be that way. Eventually he (Patanjali) lists the eight limbs of yoga, the classic system of approaching life in a comprehensive systematic manner. The first five limbs are discussed in detail (bahiranga or external limbs). The last three limbs (antaranga or internal limbs) are dealt with in Chapter Three. Another key concept introduced in this chapter is viveka or the concept of discrimination or discernment. The yogi uses viveka to differentiate between the real and the unreal, the permanent and the ephemeral, purusha (divine Self) and Prakriti (creation, nature). There are fifty-five sutras in this chapter and I will try to cover them at a pace that is both instructional and fun.
Friday, July 20, 2007
Yoga Sutras, Finishing Chapter One
I may have lost a few readers with the last entry. We will now finish this advanced chapter 1 of the Yoga Sutras (Y.S.) of Patanjali. We discussed types of samadhi or meditative absorption in the last entry. Now Patanjali introduces the concept of a special type of knowledge gained from nirvichara samadhi and the final goal, seedless samadhi.
Sutra 1.47:Nirvichara vaisaradye adhyatma prasadah, In the clarity of nirvichara samadhi, the supreme Self shines.
This reminds me of the first few sutras. In 1.2 Patanjali tells us that yoga is quieting the mind so that, 1.3 the Self abides in its own nature. In this sutra adhyatma (adhi=superior, atma=Self or soul), the supreme Self, is able to shine through because the mind has been purified to the point of not obstructing the Self. This is back to the familiar theme that with yoga practice we are not developing spirituality but discovering our spiritual nature that has already been there.
Sutra 1.48:Ritambhara tatra prajna, This is ritambhara prajna, the truth-bearing wisdom.
This is a type of knowledge that is beyond words and thoughts, from direct experience. I once went on a 2 and 1/2 month meditation retreat. I was talking to someone else on the retreat about the weather and they said something about the lack of rain that time of year. I said without thinking that it would rain in four days. Immediately afterwords, although something about it felt right, I thought to myself, where did that come from? Long story short whether coincidence or not, it rained in four days. I'm not saying I was experiencing nirvichara samadhi or anything like that but I do know that I was meditating several hours a day for those months and there were plenty of inner discoveries during this time. To me this was a glimpse of ritambhara prajna.
Sutra 1.49:Sruta anumana prajnabhyam anya vishaya visesha arthatvat, The purpose of this special wisdom is different from the insights gained by study of sacred tradition and inference.
Study of sacred tradition (scripture) and knowledge from inference (intellectual discrimination) are important for the aspirant but neither can replace the direct experience of Self. Here we are told to walk the walk not talk the talk.
In sutra 1.7 Patanjali writes, "The sources of right knowledge are direct perception, inference and scriptural testimony." Nothing can compare to direct perception. For example, if someone has never tasted honey, you could spend all day describing the color, consistency etc. of it, but unless they were to taste it, they would never really know what honey is like. The same applies to knowledge of Self. Intellectualization on inner peace is not the experience of inner peace.
1.50:Tad jah samskarah anya samskara pratibandhi, Other impressions are overcome by the impression produced by this samadhi.
Samskaras (subconscious impressions) of past experiences and thoughts are overcome by samskaras produced by nirvichara samadhi. Spending time in nirvichara samadhi raises the mind to the level of sattva (purity) and overcomes the samskaras from our past. Another way of saying this is that by meditation one can free oneself from one's past patterning.
1.51:Tasyapi nirodhe sarva nirodhan nirbijah samadhih, With the stilling of even this impression, every impression is wiped out and there is nirbija (seedless) samadhi.
However great this is, the next step is to go beyond the experience of duality.
With "truth-bearing wisdom" there still remains a subject/object relationship. In nirbija samadhi, without seed or object, the subjective experience is, as Carrera says in his commentary, "the experience of complete oneness with the Absolute. You realize that the real you was never born and will never die. You are the Self." This ends the first chapter of the Y.S.
Sutra 1.47:Nirvichara vaisaradye adhyatma prasadah, In the clarity of nirvichara samadhi, the supreme Self shines.
This reminds me of the first few sutras. In 1.2 Patanjali tells us that yoga is quieting the mind so that, 1.3 the Self abides in its own nature. In this sutra adhyatma (adhi=superior, atma=Self or soul), the supreme Self, is able to shine through because the mind has been purified to the point of not obstructing the Self. This is back to the familiar theme that with yoga practice we are not developing spirituality but discovering our spiritual nature that has already been there.
Sutra 1.48:Ritambhara tatra prajna, This is ritambhara prajna, the truth-bearing wisdom.
This is a type of knowledge that is beyond words and thoughts, from direct experience. I once went on a 2 and 1/2 month meditation retreat. I was talking to someone else on the retreat about the weather and they said something about the lack of rain that time of year. I said without thinking that it would rain in four days. Immediately afterwords, although something about it felt right, I thought to myself, where did that come from? Long story short whether coincidence or not, it rained in four days. I'm not saying I was experiencing nirvichara samadhi or anything like that but I do know that I was meditating several hours a day for those months and there were plenty of inner discoveries during this time. To me this was a glimpse of ritambhara prajna.
Sutra 1.49:Sruta anumana prajnabhyam anya vishaya visesha arthatvat, The purpose of this special wisdom is different from the insights gained by study of sacred tradition and inference.
Study of sacred tradition (scripture) and knowledge from inference (intellectual discrimination) are important for the aspirant but neither can replace the direct experience of Self. Here we are told to walk the walk not talk the talk.
In sutra 1.7 Patanjali writes, "The sources of right knowledge are direct perception, inference and scriptural testimony." Nothing can compare to direct perception. For example, if someone has never tasted honey, you could spend all day describing the color, consistency etc. of it, but unless they were to taste it, they would never really know what honey is like. The same applies to knowledge of Self. Intellectualization on inner peace is not the experience of inner peace.
1.50:Tad jah samskarah anya samskara pratibandhi, Other impressions are overcome by the impression produced by this samadhi.
Samskaras (subconscious impressions) of past experiences and thoughts are overcome by samskaras produced by nirvichara samadhi. Spending time in nirvichara samadhi raises the mind to the level of sattva (purity) and overcomes the samskaras from our past. Another way of saying this is that by meditation one can free oneself from one's past patterning.
1.51:Tasyapi nirodhe sarva nirodhan nirbijah samadhih, With the stilling of even this impression, every impression is wiped out and there is nirbija (seedless) samadhi.
However great this is, the next step is to go beyond the experience of duality.
With "truth-bearing wisdom" there still remains a subject/object relationship. In nirbija samadhi, without seed or object, the subjective experience is, as Carrera says in his commentary, "the experience of complete oneness with the Absolute. You realize that the real you was never born and will never die. You are the Self." This ends the first chapter of the Y.S.
Sunday, July 15, 2007
Yoga Sutras, Further Explanation of Samadhi
Sutra 1.42:Tatra sabda artha jnana vikalpaih samkirna savitarka, The samadhi in which an object, its name, and conceptual knowledge of it are mixed is called savitarka samadhi, the samadhi with examination.
Sutra 1.43:Smriti parisuddhau svarupa sunya iva artha matra nirbhasa nirvitarka, When the subconscious is well purified of memories (regarding the object of contemplation), the mind appears to lose its own identity, and the object alone shines forth. This is nirvitarka samadhi, the samadhi beyond examination.
In sutra 1.17, Patanjali(the author of the Yoga Sutras) first described four types of samprajnata samadhi (sam=union, prajna=knowledge). Vitarka, with examination, is the first type. This is samadhi at the lower level of the mind (manomaya kosha). This is using the metaphor of the onion layers or sheaths of the body/mind/spirit. This level of the mind has to do with the senses and emotions. Please see the post from 6-27-07 titled Yoga Sutras on Samadhi for more on sutra 1.17. In the above two sutras (1.42&1.43), Patanjali further divides vitarka samadhi into two more types, savitarka (sa=with, vitarka=examination, observation) and nirvitarka (nir=without, vitarka=examination). The distinction is: in savitarka samadhi the sabda (sound, word, or name), artha (object, form), and jnana (knowledge) are intermixed and in
nirvitarka samadhi, a more advanced version, the mind is further purified to the point that any past impression of the object contemplated is left behind. The awareness is still at the level of the manomaya kosha.
Sutra 1.44:Etaya eva savichara nirvichara cha sukshma vishaya vyakhyata, In the same way, savichara (with insight) and nirvichara (beyond insight) samadhis, which are practiced upon subtle objects, are explained.
Vichara samadhi, the second samprajnata samadhi, takes place when the awareness reaches the next level, the vijnanamaya kosha (intellectual sheath). Vichara is divided in the same manner as vitarka was in 1.42 & 1.43. Savichara (sa=with, vichara=insight) samadhi is a mixing of object, name, and subtle knowledge. Nirvichara also takes place at the vijnanamaya kosha but further purification of the mind allows the meditator to move beyond past impressions of the object contemplated to merge directly with it.
1.45:Sukshma vishayatvam cha alinga paryavasanam, The subtlety of possible objects of concentration ends only at the undifferentiated.
The ability to focus extends all the way up to and stops at the level of unmanifest prakriti (nature, creation). This is the level of prakriti that is without form. Maharishi Mahesh Yogi describes this concept with a metaphor. Holding a flower he would say the unmanifest is similar to the sap in the rose. There is potential for the sap to become a leaf or stem or petal, it is undifferentiated at that level. Likewise undifferentiated prakriti is not yet a person, tree, rock or an ocean, but the potential is there. In meditation the awareness deepens into the degrees of subtlety of an object (breath, mantra, candle etc.) until it moves beyond the object and merges with the colorless sap of creation.
1.46:Ta eva sabijah samadhih, All these samadhis are sabija (sa=with, bija=seed).
Here Patanjali groups the samprajnata samadhis together as sabija. Hari Das explains in his commentary on this sutra, "The repeated practice of samadhi at any level gives perfect knowledge of the object of absorption. From this perfection, the subltler object, which is the cause or seed within that object, is revealed." Therefore from savitarka samadhi the next level of subltety is revealed in nirvitarka. With more practice of nirvitarka one continues deeper to the level of savichara, then nirvichara, then sananda and finally sasmita. Each progression is to a more subtle level of knowledge. These six samprajnata samadhis still involve knowledge of an object so are therefore sabija samadhis. The next level is nirbija (nir=without, bija=seed) samadhi which will be discussed in sutra 1.51.
This is tough stuff but for the serious student of yoga!
Sutra 1.43:Smriti parisuddhau svarupa sunya iva artha matra nirbhasa nirvitarka, When the subconscious is well purified of memories (regarding the object of contemplation), the mind appears to lose its own identity, and the object alone shines forth. This is nirvitarka samadhi, the samadhi beyond examination.
In sutra 1.17, Patanjali(the author of the Yoga Sutras) first described four types of samprajnata samadhi (sam=union, prajna=knowledge). Vitarka, with examination, is the first type. This is samadhi at the lower level of the mind (manomaya kosha). This is using the metaphor of the onion layers or sheaths of the body/mind/spirit. This level of the mind has to do with the senses and emotions. Please see the post from 6-27-07 titled Yoga Sutras on Samadhi for more on sutra 1.17. In the above two sutras (1.42&1.43), Patanjali further divides vitarka samadhi into two more types, savitarka (sa=with, vitarka=examination, observation) and nirvitarka (nir=without, vitarka=examination). The distinction is: in savitarka samadhi the sabda (sound, word, or name), artha (object, form), and jnana (knowledge) are intermixed and in
nirvitarka samadhi, a more advanced version, the mind is further purified to the point that any past impression of the object contemplated is left behind. The awareness is still at the level of the manomaya kosha.
Sutra 1.44:Etaya eva savichara nirvichara cha sukshma vishaya vyakhyata, In the same way, savichara (with insight) and nirvichara (beyond insight) samadhis, which are practiced upon subtle objects, are explained.
Vichara samadhi, the second samprajnata samadhi, takes place when the awareness reaches the next level, the vijnanamaya kosha (intellectual sheath). Vichara is divided in the same manner as vitarka was in 1.42 & 1.43. Savichara (sa=with, vichara=insight) samadhi is a mixing of object, name, and subtle knowledge. Nirvichara also takes place at the vijnanamaya kosha but further purification of the mind allows the meditator to move beyond past impressions of the object contemplated to merge directly with it.
1.45:Sukshma vishayatvam cha alinga paryavasanam, The subtlety of possible objects of concentration ends only at the undifferentiated.
The ability to focus extends all the way up to and stops at the level of unmanifest prakriti (nature, creation). This is the level of prakriti that is without form. Maharishi Mahesh Yogi describes this concept with a metaphor. Holding a flower he would say the unmanifest is similar to the sap in the rose. There is potential for the sap to become a leaf or stem or petal, it is undifferentiated at that level. Likewise undifferentiated prakriti is not yet a person, tree, rock or an ocean, but the potential is there. In meditation the awareness deepens into the degrees of subtlety of an object (breath, mantra, candle etc.) until it moves beyond the object and merges with the colorless sap of creation.
1.46:Ta eva sabijah samadhih, All these samadhis are sabija (sa=with, bija=seed).
Here Patanjali groups the samprajnata samadhis together as sabija. Hari Das explains in his commentary on this sutra, "The repeated practice of samadhi at any level gives perfect knowledge of the object of absorption. From this perfection, the subltler object, which is the cause or seed within that object, is revealed." Therefore from savitarka samadhi the next level of subltety is revealed in nirvitarka. With more practice of nirvitarka one continues deeper to the level of savichara, then nirvichara, then sananda and finally sasmita. Each progression is to a more subtle level of knowledge. These six samprajnata samadhis still involve knowledge of an object so are therefore sabija samadhis. The next level is nirbija (nir=without, bija=seed) samadhi which will be discussed in sutra 1.51.
This is tough stuff but for the serious student of yoga!
Yoga Sutras, Mastery of Concentration
Sutra 1.40:Paramanu paramamahattva anta asya vasikara, Gradually, one's mastery in concentration extends from the smallest particle to the greatest magnitude.
The previous eight sutras were techniques for quieting the mind. The outcome of this practice is described in sutra 1.40. The ability to focus on anything, from the smallest to the largest size (from the subtlest to the grossest). This reminds me of the Mahabarata, an epic from India out of which the Bhagavad Gita comes, where the archery teacher is testing his students. This is a loose summary; the teacher asked the first student to pick up his bow and arrow and aim to shoot a bird in a tree through the heart and then asked what the student saw. The first student saw a limb of an oak tree upon which a brown bird of prey was perched. The second student was instructed to do the same and responded that he saw a large bird with big talons, brown and black and tan feathers, a yellow beak and dark eyes. Finally Arjuna, the archer who had dialogue with Krishna in the Bhagavad Gita, aimed and replied that he saw the breast of the bird. Arjuna was the only student that passed. He was able to focus to the point of only seeing the targeted area of the bird. This ability to concentrate is not from crazy effort but from the uncluttering of the fluctuations of the mind. There is no strain involved. If this focus involved strain then there would not be calm.
Sutra 1.41:Kshina vritter abhijatasya iva maner grahitri grahana grahyeshu tatstha tadanjanata samapattih, Just as naturally pure crystal assumes shapes and colors of objects placed near it, so the yogi's mind, with its totally weakened modifications, becomes clear and balanced and attains the state devoid of differentiation between knower, knowable, and knowledge. This culmination of meditation is samadhi.
This begins the last section of this first chapter of the Yoga Sutras (Y.S.) where Patanjali refines his discussion on samadhi (superconsciousness, meditative absorption). This is a beautiful description of the quieted mind. Just as pure crystal when put in front of colored paper takes on the color of the paper without distortion, so the quieted mind reflects the object without distortion. Another significant part of this sutra is, "grahitri grahana grahyeshu". This is translated by Satchidananda as knower, knowable, and knowledge, but could also be cognizer, cognized, cognition or perceiver, perceived, perception. The subject, object and act of knowing are unified. Another key phrase is "kshina vritter" which means weakened fluctuations of the mind. Not completely gone, but weakened. This helps to clarify the first few types of samadhi where there is still a sense of "I am ness". This is a difficult part of the Y.S. because if the student is not having some experience of samadhi then it is totally theoretical. It is indeed an advanced treatise on meditation. Some have said that the first chapter of the Y.S. explains the goal and the rest of the Y.S. fills in the blanks on how to get there.
The previous eight sutras were techniques for quieting the mind. The outcome of this practice is described in sutra 1.40. The ability to focus on anything, from the smallest to the largest size (from the subtlest to the grossest). This reminds me of the Mahabarata, an epic from India out of which the Bhagavad Gita comes, where the archery teacher is testing his students. This is a loose summary; the teacher asked the first student to pick up his bow and arrow and aim to shoot a bird in a tree through the heart and then asked what the student saw. The first student saw a limb of an oak tree upon which a brown bird of prey was perched. The second student was instructed to do the same and responded that he saw a large bird with big talons, brown and black and tan feathers, a yellow beak and dark eyes. Finally Arjuna, the archer who had dialogue with Krishna in the Bhagavad Gita, aimed and replied that he saw the breast of the bird. Arjuna was the only student that passed. He was able to focus to the point of only seeing the targeted area of the bird. This ability to concentrate is not from crazy effort but from the uncluttering of the fluctuations of the mind. There is no strain involved. If this focus involved strain then there would not be calm.
Sutra 1.41:Kshina vritter abhijatasya iva maner grahitri grahana grahyeshu tatstha tadanjanata samapattih, Just as naturally pure crystal assumes shapes and colors of objects placed near it, so the yogi's mind, with its totally weakened modifications, becomes clear and balanced and attains the state devoid of differentiation between knower, knowable, and knowledge. This culmination of meditation is samadhi.
This begins the last section of this first chapter of the Yoga Sutras (Y.S.) where Patanjali refines his discussion on samadhi (superconsciousness, meditative absorption). This is a beautiful description of the quieted mind. Just as pure crystal when put in front of colored paper takes on the color of the paper without distortion, so the quieted mind reflects the object without distortion. Another significant part of this sutra is, "grahitri grahana grahyeshu". This is translated by Satchidananda as knower, knowable, and knowledge, but could also be cognizer, cognized, cognition or perceiver, perceived, perception. The subject, object and act of knowing are unified. Another key phrase is "kshina vritter" which means weakened fluctuations of the mind. Not completely gone, but weakened. This helps to clarify the first few types of samadhi where there is still a sense of "I am ness". This is a difficult part of the Y.S. because if the student is not having some experience of samadhi then it is totally theoretical. It is indeed an advanced treatise on meditation. Some have said that the first chapter of the Y.S. explains the goal and the rest of the Y.S. fills in the blanks on how to get there.
Friday, July 13, 2007
Yoga Sutras, More Techniques for Quiet Mind
Sutra 1.36:Visoka va jyotishmati, Or by concentrating on the supreme, ever-blissful Light within.
Sutra 1.37:Vita raga vishayam va chittam, Or by concentrating on a great soul's mind which is totally freed from attachment to sense objects.
Sutra 1.38:Svapna nidra jnana alambanam va, Or by concentrating on an insight had during dream or deep sleep.
Sutra 1.39:Yatha abhimata dhyanat va, Or by meditating on anything one chooses that is elevating.
Sri Patanjali offers up four more techniques for quieting the mind. Showing up to do the practice is the next step. Seeing an inner light is a well known practice in yoga. My meditation instructor had a strong emphasis on cultivation of innocence when meditating. This is another way of saying non attachment to the fruits of practice. If you expect to see or experience a certain nice experience you've had in a particular meditation then you just might miss the next one coming your way since you're stuck on the past one. I will tell of an experience that I had just to offer encouragement to the novice. I was going to acupuncture school in Santa Fe, NM in the late 70's and early 80's. I was in a meditation group that would meet daily to practice. Sometimes there would be a short period of sharing of experiences after the group practice. At that time I was seeing a cobalt blue light surrounded by a gold light that would pulsate sometimes bigger to smaller and other times it would start small and become larger and repeat. The meditation I was doing involved mantra repetition. When you realise you are not thinking the mantra you gently return. Other experiences were treated like thoughts. As long as I stayed with the technique the light would continue, if I got into thinking about how cool the light was it would start to disappear. So I shared this with the group one day and this guy in the group told me, "Stan, you're seeing the third eye. I'm reading this book by Swami Muktananda who talks all about that experience." I immediately picked up the book (Play of Consciousness) and read about his spiritual experiences. It helped give me more shraddha (faith) and virya (vigor) for the practice. If I had read the book first I might have questioned if I had imagined the experience.
Fixing the mind on "a great soul's mind which is totally freed from attachment to sense objects" is another traditional meditation in yoga. Says Taimni, "It is a well known law of life that we tend to reproduce in our life the ideas which constantly occupy our mind." Further on he adds, "Patanjali recommends meditation not on an abstract virtue but on the virtue as embodied in a human personality. There is a definite reason for this. In the first place, a beginner who is still trying to acquire steadiness of mind is not likely to derive much benefit from meditation on an abstract virtue. The association of a beloved human or divine personality with a virtue increases enormously the attractive power of that virtue and hence its influence on our life."
Another option is meditation on an uplifting dream we've had or the peaceful feeling one awakens with after deep sleep.
"Or on anything one chooses that is uplifting." I once taught a man to meditate using a yoga mantra. At first he seemed to like the technique. After a while I could tell something wasn't going well for him. Eventually he told me that he had an inner conflict with the particular mantra because of his religious background. He told me a mantra that he was comfortable with and then he went with that. About this Taimni suggests, "Which of these methods will be adopted by a Sadhaka (practitioner) will depend upon the Samskaras (subconscious impressions) which he brings form previous lives and the capacity and temperament of the teacher who initiates him." With this last sutra Patanjali makes it known that the practice to quiet the mind is what is important not the technique.
Sutra 1.37:Vita raga vishayam va chittam, Or by concentrating on a great soul's mind which is totally freed from attachment to sense objects.
Sutra 1.38:Svapna nidra jnana alambanam va, Or by concentrating on an insight had during dream or deep sleep.
Sutra 1.39:Yatha abhimata dhyanat va, Or by meditating on anything one chooses that is elevating.
Sri Patanjali offers up four more techniques for quieting the mind. Showing up to do the practice is the next step. Seeing an inner light is a well known practice in yoga. My meditation instructor had a strong emphasis on cultivation of innocence when meditating. This is another way of saying non attachment to the fruits of practice. If you expect to see or experience a certain nice experience you've had in a particular meditation then you just might miss the next one coming your way since you're stuck on the past one. I will tell of an experience that I had just to offer encouragement to the novice. I was going to acupuncture school in Santa Fe, NM in the late 70's and early 80's. I was in a meditation group that would meet daily to practice. Sometimes there would be a short period of sharing of experiences after the group practice. At that time I was seeing a cobalt blue light surrounded by a gold light that would pulsate sometimes bigger to smaller and other times it would start small and become larger and repeat. The meditation I was doing involved mantra repetition. When you realise you are not thinking the mantra you gently return. Other experiences were treated like thoughts. As long as I stayed with the technique the light would continue, if I got into thinking about how cool the light was it would start to disappear. So I shared this with the group one day and this guy in the group told me, "Stan, you're seeing the third eye. I'm reading this book by Swami Muktananda who talks all about that experience." I immediately picked up the book (Play of Consciousness) and read about his spiritual experiences. It helped give me more shraddha (faith) and virya (vigor) for the practice. If I had read the book first I might have questioned if I had imagined the experience.
Fixing the mind on "a great soul's mind which is totally freed from attachment to sense objects" is another traditional meditation in yoga. Says Taimni, "It is a well known law of life that we tend to reproduce in our life the ideas which constantly occupy our mind." Further on he adds, "Patanjali recommends meditation not on an abstract virtue but on the virtue as embodied in a human personality. There is a definite reason for this. In the first place, a beginner who is still trying to acquire steadiness of mind is not likely to derive much benefit from meditation on an abstract virtue. The association of a beloved human or divine personality with a virtue increases enormously the attractive power of that virtue and hence its influence on our life."
Another option is meditation on an uplifting dream we've had or the peaceful feeling one awakens with after deep sleep.
"Or on anything one chooses that is uplifting." I once taught a man to meditate using a yoga mantra. At first he seemed to like the technique. After a while I could tell something wasn't going well for him. Eventually he told me that he had an inner conflict with the particular mantra because of his religious background. He told me a mantra that he was comfortable with and then he went with that. About this Taimni suggests, "Which of these methods will be adopted by a Sadhaka (practitioner) will depend upon the Samskaras (subconscious impressions) which he brings form previous lives and the capacity and temperament of the teacher who initiates him." With this last sutra Patanjali makes it known that the practice to quiet the mind is what is important not the technique.
Wednesday, July 11, 2007
Yoga Sutras, More Ways to Quiet the Mind
Sutra 1.34:Panchchhardana vidhaaranabhyam va pranasya, Or that calm is retained by the controlled exhalation or retention of the breath.
The breath is a powerful means to calm the mind. It is also a way to check the activity of the mind. A well-known yoga metaphor describes this phenomenon as follows: The wind can't be seen by the eye but if you look at the leaves of a tree you see what the wind is doing; likewise the activity of the mind is hidden from view but if you check the breathing of someone you can see what the mind is doing. If the breathing is erratic and shallow, the mind is unstable and superficial. If the breath is deep and calm, the mind is steady and focused.
The use of the breath to quiet the mind is beyond recorded time. Their are many yoga techniques that involve the use of breath. In this sutra Patanjali uses a simple breathing technique to show the link between breath and mental calm. The two parts of his methodology are using exhalation (it is a proven fact that this part of breathing calms the nervous system) and retention. When most of us try to focus on something we spontaneously hold the breath. Even in meditation techniques that don't involve the breath, as the mind calms down the breathing reflects this state and becomes very subtle and quiet.
Sutra 1.35:Vishayavati va pravrittih utpanna manasah sthiti nibandhani, Or that (undisturbed calmness) is attained when the perception of a subtle sense object arises and holds the mind steady.
In his translation and commentary Baba Hari Das adds, "The subtle manifestations are super-sensory perceptions of a celestial quality, such as fragrance, taste, form, touch, and sound: By concentration on the tip of the nose a celestial fragrance is smelled. By concentration on the tip of the tongue, a celestial taste is experienced. By concentration on the palate, celestial form is seen. By concentration on the middle part of the tongue, celestial touch is felt. By concentration on the root of the tongue, celestial sound is heard." Perception of a subtle sense object, he goes on to say, "fixes the mind firmly, removes doubts, and becomes the gateway to knowledge achieved by concentration." This explains how it works to hold the mind steady. If a practitioner sits for hours and has no palpable experiences, what is to attract the mind to be steady? How is faith to grow? What knowledge from experience is to be had? It all becomes quite tangible when the signposts of subtle experience are seen. It would be similar to going fishing with your dad and never catching a fish. It is very hard to motivate for future fishing trips without some results. Taimni warns in his commentary, however, not to let the ego get inflated with a few experiences along the way, that the goal is not reached until total liberation is achieved.
The breath is a powerful means to calm the mind. It is also a way to check the activity of the mind. A well-known yoga metaphor describes this phenomenon as follows: The wind can't be seen by the eye but if you look at the leaves of a tree you see what the wind is doing; likewise the activity of the mind is hidden from view but if you check the breathing of someone you can see what the mind is doing. If the breathing is erratic and shallow, the mind is unstable and superficial. If the breath is deep and calm, the mind is steady and focused.
The use of the breath to quiet the mind is beyond recorded time. Their are many yoga techniques that involve the use of breath. In this sutra Patanjali uses a simple breathing technique to show the link between breath and mental calm. The two parts of his methodology are using exhalation (it is a proven fact that this part of breathing calms the nervous system) and retention. When most of us try to focus on something we spontaneously hold the breath. Even in meditation techniques that don't involve the breath, as the mind calms down the breathing reflects this state and becomes very subtle and quiet.
Sutra 1.35:Vishayavati va pravrittih utpanna manasah sthiti nibandhani, Or that (undisturbed calmness) is attained when the perception of a subtle sense object arises and holds the mind steady.
In his translation and commentary Baba Hari Das adds, "The subtle manifestations are super-sensory perceptions of a celestial quality, such as fragrance, taste, form, touch, and sound: By concentration on the tip of the nose a celestial fragrance is smelled. By concentration on the tip of the tongue, a celestial taste is experienced. By concentration on the palate, celestial form is seen. By concentration on the middle part of the tongue, celestial touch is felt. By concentration on the root of the tongue, celestial sound is heard." Perception of a subtle sense object, he goes on to say, "fixes the mind firmly, removes doubts, and becomes the gateway to knowledge achieved by concentration." This explains how it works to hold the mind steady. If a practitioner sits for hours and has no palpable experiences, what is to attract the mind to be steady? How is faith to grow? What knowledge from experience is to be had? It all becomes quite tangible when the signposts of subtle experience are seen. It would be similar to going fishing with your dad and never catching a fish. It is very hard to motivate for future fishing trips without some results. Taimni warns in his commentary, however, not to let the ego get inflated with a few experiences along the way, that the goal is not reached until total liberation is achieved.
Monday, July 9, 2007
Yoga Sutras on Friendiness, Compassion, Joy and Equanimity
Yoga Sutra 1.33:Maitri karuna mudita upekshanam sukha duhkha punya apunya vishayanam bhavanatah chitta prasadanam, By cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous, and equanimity toward the non virtuous, the mind-stuff retains its undisturbed calmness.
This is a very often quoted sutra. It has universality regarding cultivation of friendliness and compassion but in its application it is most similar to some buddhist principles. Let's take a closer look at this sutra.
First of all Patanjali states that the purpose of this way of behaving helps the mind to retain its "undisturbed calmness". Categorically we have four states of mind that are to be reacted to: sukha (happiness, ease), duhkha (unhappiness, sorrow, distress), punya (virtuous), and apunya (non-virtuous). In yoga philosophy there are three qualities of nature (gunas): sattva (purity), rajas (activity, restlessness) and tamas (inertia, dullness or delusion). These qualities can and are applied to everything in nature including emotions, nutrition, disease, treatment, seasons, etc.
When applied to a yogic lifestyle, the quality of sattva is always to be cultivated. Now let's apply this principle to the four states of the mind mentioned above. In the case of sukha (happiness), if we react in a sattvic (pure, balanced) manner we would react with friendliness (maitri). A rajasic way to react would be with jealousy, a tamasic reaction would be attachment. When faced with dukha (unhappiness), a sattvic reaction would be compassion (karuna). A rajasic reaction would be malevolence and hatred a tamasic one. With regards to punya (virtuous), delight(mudita) is sattvic, anger is rajasic. Finally with apunya (non-virtuous), upeksha (equanimity) is sattvic and intolerance is tamasic.
Carrera in his commentary states, "we are not being told what to do but how to be". It is common to think of being compassionate to the unhappy, though not always easy. But it is almost never mentioned that we should be friendly when people are happy or joyful when people are good or virtuous. It is easy to feel a sense of lack when those around us are successful, happy, or good which can breed the above lower reactions.
Perhaps the most counter intuitive and difficult reaction is upeksha (equanimity). This is not a license to do nothing. Rather it is a practical way to not waste energy and to be the most effective we can be. For example if one were to react to hostility with hostility (as it is so easy to do), clarity of mind is lost, creativity is lost and we have just become non virtuous as well.
Finally Carrera reminds us that we should remember to apply these principles to ourselves, "We need to cultivate:
1. Friendliness toward our own happiness. This is one instance in life
when a little indulgence is good, especially when our happiness has its
roots in spiritual acts or values.
2. Loving compassion for our own sorrow. Be kind to yourself.
3. Joy when we manifest virtues.
4. Strength, patience, and equanimity when working to eliminate our weaknesses.
Forgiveness plays an important role with this."
This is a very often quoted sutra. It has universality regarding cultivation of friendliness and compassion but in its application it is most similar to some buddhist principles. Let's take a closer look at this sutra.
First of all Patanjali states that the purpose of this way of behaving helps the mind to retain its "undisturbed calmness". Categorically we have four states of mind that are to be reacted to: sukha (happiness, ease), duhkha (unhappiness, sorrow, distress), punya (virtuous), and apunya (non-virtuous). In yoga philosophy there are three qualities of nature (gunas): sattva (purity), rajas (activity, restlessness) and tamas (inertia, dullness or delusion). These qualities can and are applied to everything in nature including emotions, nutrition, disease, treatment, seasons, etc.
When applied to a yogic lifestyle, the quality of sattva is always to be cultivated. Now let's apply this principle to the four states of the mind mentioned above. In the case of sukha (happiness), if we react in a sattvic (pure, balanced) manner we would react with friendliness (maitri). A rajasic way to react would be with jealousy, a tamasic reaction would be attachment. When faced with dukha (unhappiness), a sattvic reaction would be compassion (karuna). A rajasic reaction would be malevolence and hatred a tamasic one. With regards to punya (virtuous), delight(mudita) is sattvic, anger is rajasic. Finally with apunya (non-virtuous), upeksha (equanimity) is sattvic and intolerance is tamasic.
Carrera in his commentary states, "we are not being told what to do but how to be". It is common to think of being compassionate to the unhappy, though not always easy. But it is almost never mentioned that we should be friendly when people are happy or joyful when people are good or virtuous. It is easy to feel a sense of lack when those around us are successful, happy, or good which can breed the above lower reactions.
Perhaps the most counter intuitive and difficult reaction is upeksha (equanimity). This is not a license to do nothing. Rather it is a practical way to not waste energy and to be the most effective we can be. For example if one were to react to hostility with hostility (as it is so easy to do), clarity of mind is lost, creativity is lost and we have just become non virtuous as well.
Finally Carrera reminds us that we should remember to apply these principles to ourselves, "We need to cultivate:
1. Friendliness toward our own happiness. This is one instance in life
when a little indulgence is good, especially when our happiness has its
roots in spiritual acts or values.
2. Loving compassion for our own sorrow. Be kind to yourself.
3. Joy when we manifest virtues.
4. Strength, patience, and equanimity when working to eliminate our weaknesses.
Forgiveness plays an important role with this."
Sunday, July 8, 2007
Yoga Sutras, 1.32
In the next eight sutras Patanjali goes over techniques to quiet the mind and prevent obstacles to spiritual progress.
Sutra 1.32:Tat pratishedha artham eka tattva abhyasa, The concentration on a single subject (or the use of one technique) is the best way to prevent the obstacles and their accompaniments.
In the previous two sutras (1.30&31) the obstacles were described. Just before that (1.29), meditation with Om was given as a technique to remove the obstacles. In this sutra abhyasa (practice) on eka (one) tattva (principle or element) is given as the technique for preventing the obstacles. Some commentaries interpret this as focusing on God. Others feel he is referring to any single principle or technique.
I have observed in life that successful people have in common the ability to focus on one thing. If we don't focus on anything, the same amount of energy gets spread out over a broad spectrum of things. The result being small results in many areas. Last year in teacher training when studying this sutra a student argued "Why not practice different meditation techniques each day to prevent boredom?" My response was as told to me by a teacher, "it is like digging a well and stopping each day to start a new hole the next day and the next etc. After time passes all you have is a bunch of shallow holes. If you were to continue with the same one each day you would reach water promptly." Likewise in meditation if one is to skip around and not stay with one technique, all that is accomplished is starting anew each time. The practice doesn't have a chance to mature and deepen.
The following is my personal lesson with this sutra. This took place in the early '80s when I was living and practicing acupuncture in Idaho. I had a regular yoga and meditation practice and was quite satisfied with it so I thought. A friend told me about a renowned teacher that was to give a lecture in the area and asked if I would go. We went and enjoyed his talk and that was that. Well the next day she called and said she was going to go to his meditation initiation meeting and asked if I wanted to go. I told her that I was satisfied with my practice and declined her offer. She insisted that I should go and that you didn't have to get instructed, that the first part was questions and answers with the teacher. So as you've probably guessed I went. There is always, I think, the feeling that there must be something better out there. Anyway he talked a bit about the technique and then had interviews before instruction. Through a translator I told him about my practice and asked if there was a reason to get initiated. His answer was, "only if you want to become enlightened." This was like a personal challenge to my ego! So I started his technique as well as what I was already doing. I had already been doing a mantra meditation and when I did the new technique I would start to deepen a bit but before I knew it I'd be doing the old mantra. When I'd start back to the new technique it would bring me back up to the surface again. It wasn't that the new meditation was any better or worse than the old one, it was just new to me. It felt very confusing to my nervous system. I tried it for three months then gave it up. It would have taken years to get back to the place I was already at with the new one. I feel strongly that we frequently mistake the technique for the goal. The goal being direct experience of God, inner quiet, or whatever you want to call it. If one were to take a trip to the Grand Canyon for example, neither the vehicle used nor the route taken would matter upon arrival. The magnificence of the Grand Canyon stands on its own. Likewise with meditation, the inner experience of yoga (union with God) is what matters not which technique is used to get there.
Sutra 1.32:Tat pratishedha artham eka tattva abhyasa, The concentration on a single subject (or the use of one technique) is the best way to prevent the obstacles and their accompaniments.
In the previous two sutras (1.30&31) the obstacles were described. Just before that (1.29), meditation with Om was given as a technique to remove the obstacles. In this sutra abhyasa (practice) on eka (one) tattva (principle or element) is given as the technique for preventing the obstacles. Some commentaries interpret this as focusing on God. Others feel he is referring to any single principle or technique.
I have observed in life that successful people have in common the ability to focus on one thing. If we don't focus on anything, the same amount of energy gets spread out over a broad spectrum of things. The result being small results in many areas. Last year in teacher training when studying this sutra a student argued "Why not practice different meditation techniques each day to prevent boredom?" My response was as told to me by a teacher, "it is like digging a well and stopping each day to start a new hole the next day and the next etc. After time passes all you have is a bunch of shallow holes. If you were to continue with the same one each day you would reach water promptly." Likewise in meditation if one is to skip around and not stay with one technique, all that is accomplished is starting anew each time. The practice doesn't have a chance to mature and deepen.
The following is my personal lesson with this sutra. This took place in the early '80s when I was living and practicing acupuncture in Idaho. I had a regular yoga and meditation practice and was quite satisfied with it so I thought. A friend told me about a renowned teacher that was to give a lecture in the area and asked if I would go. We went and enjoyed his talk and that was that. Well the next day she called and said she was going to go to his meditation initiation meeting and asked if I wanted to go. I told her that I was satisfied with my practice and declined her offer. She insisted that I should go and that you didn't have to get instructed, that the first part was questions and answers with the teacher. So as you've probably guessed I went. There is always, I think, the feeling that there must be something better out there. Anyway he talked a bit about the technique and then had interviews before instruction. Through a translator I told him about my practice and asked if there was a reason to get initiated. His answer was, "only if you want to become enlightened." This was like a personal challenge to my ego! So I started his technique as well as what I was already doing. I had already been doing a mantra meditation and when I did the new technique I would start to deepen a bit but before I knew it I'd be doing the old mantra. When I'd start back to the new technique it would bring me back up to the surface again. It wasn't that the new meditation was any better or worse than the old one, it was just new to me. It felt very confusing to my nervous system. I tried it for three months then gave it up. It would have taken years to get back to the place I was already at with the new one. I feel strongly that we frequently mistake the technique for the goal. The goal being direct experience of God, inner quiet, or whatever you want to call it. If one were to take a trip to the Grand Canyon for example, neither the vehicle used nor the route taken would matter upon arrival. The magnificence of the Grand Canyon stands on its own. Likewise with meditation, the inner experience of yoga (union with God) is what matters not which technique is used to get there.
Saturday, July 7, 2007
Yoga Sutras, Meditation and Obstacles
Yoga Sutra 1.29:Tatah pratyak chetana adhigamah api antaraya abhavah cha, From this practice (meditation on Om), the awareness turns inward, and the distracting obstacles vanish.
Yoga Sutra 1.30:Vyadhi, styana, samsaya, pramada, alasya, avirati, bhrantidarsana, alabdhabhumikatva, anavasthitatvani, chittavikshepah, te antarayah, Disease, dullness, doubt, carelessness, laziness, sensuality, false perception, failure to reach firm ground, and slipping from the ground gained--these distractions of the mind-stuff are the obstacles.
Yoga Sutra 1.31:Duhkha,daurmanasya, angamejayatva, svasa, prasvasa, vikshepa, sahabhuvah, Accompaniments to the mental distractions include distress, despair, trembling of the body, and disturbed breathing.
What a tool to have in the shed! A practice that removes disease. A practice that makes dullness, doubt, carelessness, laziness, sensuality, false perception, etc. vanish. This whole chapter is about inward turning of awareness (pratyak chetana)and experiencing samadhi (meditative absorption). Here is a practical explanation of what can happen as the awareness is turned inward. Some schools of yoga feel the eight limbs of yoga are to be practiced as rungs to a ladder-master one step before you move to the next. Here is validation for practicing all the limbs simultaneously as one limb compliments the others (inward turning of awareness is entered into from the fifth to the eighth limbs). Earlier in the Y.S. it was pointed out that if we quiet the mind, happiness is already there, sutra 1.3: then the Self abides in its own true nature. Here author of the Y.S. Pantajali points out by turning the awareness inward with meditation on OM the obstacles will vanish. Technique for quieting the mind and removing the clutter that obscures the Self! This is wholistic health at its most refined level.
In sutra 1.30, B.K.S. Iyengar from his commentary on the Y.S. lists 'disease and dullness' as physical, 'doubt, carelessness, laziness and sensuality' as mental(manas-lower mind), 'false perception' as intellectual, and 'failure to reach firm ground and slipping from the ground gained' as spiritual. We as humans all have work to do. Richard Bach in his book Illusions says, "Here's the test to see if your mission on earth is done or not, if you're alive it isn't." In yoga philosophy if you're not in yoga (union with God) you have work to do. Some of us have more trouble on the physical plane, others mental (emotional-manas), still others more on the intellectual plane, yet others mostly spiritual. Most of us know people who "have it all together" in every socially acceptable manner but need to go on anti-depressants or just aren't happy. Yoga is a positive application of as Shri says, "trickle down economics". A regular meditation practice takes us to the source of happiness (spiritual level) and this trickles down to affect the intellectual, mental and physical levels.
In sutra 1.31, 'distress, despair, trembling of the body, and disturbed breathing' are the symptoms that accompany the distracted state. Carrera's commentary is nice, [In life, the obstacles don't necessarily appear to us as presented in the previous sutra. Not many practitioners have felt, "I am experiencing false perception these days." The obstacles are like viruses. We can't directly perceive their presence in our systems. We need to learn to recognize the symptoms. This sutra presents the main symptoms of the obstacles.]
Yoga Sutra 1.30:Vyadhi, styana, samsaya, pramada, alasya, avirati, bhrantidarsana, alabdhabhumikatva, anavasthitatvani, chittavikshepah, te antarayah, Disease, dullness, doubt, carelessness, laziness, sensuality, false perception, failure to reach firm ground, and slipping from the ground gained--these distractions of the mind-stuff are the obstacles.
Yoga Sutra 1.31:Duhkha,daurmanasya, angamejayatva, svasa, prasvasa, vikshepa, sahabhuvah, Accompaniments to the mental distractions include distress, despair, trembling of the body, and disturbed breathing.
What a tool to have in the shed! A practice that removes disease. A practice that makes dullness, doubt, carelessness, laziness, sensuality, false perception, etc. vanish. This whole chapter is about inward turning of awareness (pratyak chetana)and experiencing samadhi (meditative absorption). Here is a practical explanation of what can happen as the awareness is turned inward. Some schools of yoga feel the eight limbs of yoga are to be practiced as rungs to a ladder-master one step before you move to the next. Here is validation for practicing all the limbs simultaneously as one limb compliments the others (inward turning of awareness is entered into from the fifth to the eighth limbs). Earlier in the Y.S. it was pointed out that if we quiet the mind, happiness is already there, sutra 1.3: then the Self abides in its own true nature. Here author of the Y.S. Pantajali points out by turning the awareness inward with meditation on OM the obstacles will vanish. Technique for quieting the mind and removing the clutter that obscures the Self! This is wholistic health at its most refined level.
In sutra 1.30, B.K.S. Iyengar from his commentary on the Y.S. lists 'disease and dullness' as physical, 'doubt, carelessness, laziness and sensuality' as mental(manas-lower mind), 'false perception' as intellectual, and 'failure to reach firm ground and slipping from the ground gained' as spiritual. We as humans all have work to do. Richard Bach in his book Illusions says, "Here's the test to see if your mission on earth is done or not, if you're alive it isn't." In yoga philosophy if you're not in yoga (union with God) you have work to do. Some of us have more trouble on the physical plane, others mental (emotional-manas), still others more on the intellectual plane, yet others mostly spiritual. Most of us know people who "have it all together" in every socially acceptable manner but need to go on anti-depressants or just aren't happy. Yoga is a positive application of as Shri says, "trickle down economics". A regular meditation practice takes us to the source of happiness (spiritual level) and this trickles down to affect the intellectual, mental and physical levels.
In sutra 1.31, 'distress, despair, trembling of the body, and disturbed breathing' are the symptoms that accompany the distracted state. Carrera's commentary is nice, [In life, the obstacles don't necessarily appear to us as presented in the previous sutra. Not many practitioners have felt, "I am experiencing false perception these days." The obstacles are like viruses. We can't directly perceive their presence in our systems. We need to learn to recognize the symptoms. This sutra presents the main symptoms of the obstacles.]
Thursday, July 5, 2007
Yoga Sutras, Meditation on OM
Continuing with the study of the Yoga Sutras (Y.S.) of Patanjali.
Sutra 1.28:Tat japah tat artha bhavanam, To repeat it (Om) in a meditative way reveals its meaning.
Quoting I.K. Taimni from his commentary on the same sutra, "How can the power of a Mantra like the Pranava (Om) be developed? For, it has to be remembered that this power is potential, not active. It is the power of a seed which needs to be developed gradually by providing certain essential conditions, not the power of an electric motor which is available on merely pressing a button. This is a fact frequently lost sight of by many people. They think that by merely repeating a Mantra a few times they can obtain the desired result. They cannot. A Mantra can no more give in this way the result for which it is devised than a seed of a mango tree can satisfy a man who is hungry. The seed must be sown, watered and the tender plant tended for years before it can bear fruit and satisfy the hungry. In the same way the potential power which resides in a Mantra must be developed slowly by the application of the right methods before it can become available for the spiritual advancement of the Sadhaka (spiritual aspirant)." He continues, "The two principal means of developing the power which is latent in Pranava which are equally applicable to other similar Mantras are given in the Sutra we are considering. The first means is Japa. This is a well-known technique of Mantra-Yoga in which the Mantra is repeated again and again in a prescribed manner until the desired results begin to appear. The repetition of the Mantra is necessary and sometimes the Sadhakas are required to repeat it such an enormous number of times that it becomes a test of their patience and endurance. But though generally this number is great the number by itself is not the most important factor. The other conditions-mental and emotional-are equally important. Japa begins in a mechanical repetition but it should pass by stages into a form of meditation and unfoldment of the deeper layers of consciousness. ....The other means of utilizing the power which is latent in Pranava is Bhavana. This word literally means 'dwelling upon in mind'. Let us try to understand its significance in the present context. The object of the dual practice prescribed in this Sutra is to contact the Divine Consciousness of Ishwara (God). The Japa has the effect of attuning the vehicles. But something more is necessary in order to bring down the Divine influence and establish contact with the Divine Consciousness. If an electric current is to flow into a mechanism we need not only conductance or capacity to transmit the current but also voltage, pressure to make the current flow. ...In Mantra-Yoga it takes the form of Bhavana or intense meditation on the significance of the Mantra and object which is sought to be gained. This Bhavana is not merely an intellectual process like the one we employ in finding the solution of a mathematical problem. It is a joint action of all our faculties in the pursuit of a common goal."
I got carried away with his commentary, not much to add here. The practice of meditation is an age old practice yet somewhat uncommon and in its infancy in the west. For someone to be successful in anything they usually need some instruction and guidance. To learn a physical skill one can rely on observation to begin the process. In meditation there is no such advantage. I recommend learning first hand from someone well versed that has practiced for a substantial amount of time. The most common reason people stop meditating is that they don't have adequate training. They fail because they have unreasonable expectations and feel like they are unable to meditate. "I tried but couldn't quiet my mind" is a common comment I hear. This would be similar to quitting tooth brushing because when you rinse your mouth out after a brushing you judge it a failure because there are a lot of food particles that come out! Practice and all is coming.
Sutra 1.28:Tat japah tat artha bhavanam, To repeat it (Om) in a meditative way reveals its meaning.
Quoting I.K. Taimni from his commentary on the same sutra, "How can the power of a Mantra like the Pranava (Om) be developed? For, it has to be remembered that this power is potential, not active. It is the power of a seed which needs to be developed gradually by providing certain essential conditions, not the power of an electric motor which is available on merely pressing a button. This is a fact frequently lost sight of by many people. They think that by merely repeating a Mantra a few times they can obtain the desired result. They cannot. A Mantra can no more give in this way the result for which it is devised than a seed of a mango tree can satisfy a man who is hungry. The seed must be sown, watered and the tender plant tended for years before it can bear fruit and satisfy the hungry. In the same way the potential power which resides in a Mantra must be developed slowly by the application of the right methods before it can become available for the spiritual advancement of the Sadhaka (spiritual aspirant)." He continues, "The two principal means of developing the power which is latent in Pranava which are equally applicable to other similar Mantras are given in the Sutra we are considering. The first means is Japa. This is a well-known technique of Mantra-Yoga in which the Mantra is repeated again and again in a prescribed manner until the desired results begin to appear. The repetition of the Mantra is necessary and sometimes the Sadhakas are required to repeat it such an enormous number of times that it becomes a test of their patience and endurance. But though generally this number is great the number by itself is not the most important factor. The other conditions-mental and emotional-are equally important. Japa begins in a mechanical repetition but it should pass by stages into a form of meditation and unfoldment of the deeper layers of consciousness. ....The other means of utilizing the power which is latent in Pranava is Bhavana. This word literally means 'dwelling upon in mind'. Let us try to understand its significance in the present context. The object of the dual practice prescribed in this Sutra is to contact the Divine Consciousness of Ishwara (God). The Japa has the effect of attuning the vehicles. But something more is necessary in order to bring down the Divine influence and establish contact with the Divine Consciousness. If an electric current is to flow into a mechanism we need not only conductance or capacity to transmit the current but also voltage, pressure to make the current flow. ...In Mantra-Yoga it takes the form of Bhavana or intense meditation on the significance of the Mantra and object which is sought to be gained. This Bhavana is not merely an intellectual process like the one we employ in finding the solution of a mathematical problem. It is a joint action of all our faculties in the pursuit of a common goal."
I got carried away with his commentary, not much to add here. The practice of meditation is an age old practice yet somewhat uncommon and in its infancy in the west. For someone to be successful in anything they usually need some instruction and guidance. To learn a physical skill one can rely on observation to begin the process. In meditation there is no such advantage. I recommend learning first hand from someone well versed that has practiced for a substantial amount of time. The most common reason people stop meditating is that they don't have adequate training. They fail because they have unreasonable expectations and feel like they are unable to meditate. "I tried but couldn't quiet my mind" is a common comment I hear. This would be similar to quitting tooth brushing because when you rinse your mouth out after a brushing you judge it a failure because there are a lot of food particles that come out! Practice and all is coming.
Monday, July 2, 2007
Yoga Sutras on God
Sutras l.23-1.27 discuss Ishwara (God). Summing up the Yoga Sutras of Patanjali (Y.S.) up to this point, the goal of Yoga is quieting the mind so that the yogi can experience her true identity as pure consciousness. This quieting of the mind is achieved by practice and nonattachment. Some types of meditative absorption involve some knowledge from direct experience of the object of focus. Another deeper type involves transcending even the sense of I-am-ness. With an intense practice this samadhi isn't far off. Practice can vary according to the intensity and the amount of practice done. The aspirant is served well by having the qualities of faith, strength, mindfulness, cognitive samadhi and discriminative insight.
1.23:Ishwara pranidhanaat va, Or (samadhi is attained) by devotion with total dedication to God (Ishwara).
Now Patanjali introduces another path to liberation, devotion to God. Until this sutra the only methodology involved conscious effort to quiet the mind. Devotion-pranidhana in Sanskrit-literally means to place or hold in front of. Carrera in his commentary on the Y.S. says "This sutra speaks to countless devotees who are devoted to their faith and who sincerely worship, pray, and attend church, synagogue, or temple. They do not need to learn about mantras, Prakriti, buddhi, or vrittis to achieve liberation. To be devoted to God in any form is a valid path in Raja Yoga."
I will discuss this topic further in sutras 2.32 and 2.45.
1.24:Klesa, karma, vipaka, asayair, aparamrishtah, purushaviseshah, ishwara, Ishwara is the supreme Purusha, unaffected by any afflictions, actions, fruits of actions, or any inner impressions of desires.
Patanjali begins his description of Ishwara. 'The supreme Purusha' tells us that Ishwara (God) is like us, a supreme unit of divine consciousnes. 'Unaffected by any afflictions' explains that unlike us Ishwara is not subject to the five klesas(afflictions)(sutra 2.3). 'Actions, fruits of actions, or any inner impressions of desires' points out that Ishwara is beyond karma, therefore not subject to further consequences of actions or impressions, not on the cycle of evolution.
1.25:Tatra niratisayam sarvajna bijam, In Ishwara is the complete manifestation of the seed of omniscience.
Another quality of God is given, omniscience.
1.26:Sah purvesham api guru kalena anavachchedat, Unconditioned by time, Ishwara is the teacher of even the most ancient teachers.
Not subject to time, this all knowing deity is the teachers' teacher. In the context of Indian culture a true guru is a very lofty title. To be the guru of the gurus is the supreme source of knowledge.
1.27:Tasya vachakah pranavah, The expression of Ishwara is the mystic sound OM.
Om in Sanskrit is called the pranavah mantra, Carrera calls it,"the hum of prana".
In 1964 two engineers at Bell Labs in Princeton, New Jersey, were trying to clean up the reception on one of their receivers for satellite transmission of signals but no matter what they couldn't get rid of this incredibly low-level hum on their receiver.
The two engineers Arno Penzias and Robert Wilson were baffled and consulted with experts down the road at Princeton University who were trying to set up equipment to prove the validity of the Big Bang Theory, that the universe began approximately 15 million years ago. They thought that a background noise should be able to be detected that would be audible from all parts of the universe and from all directions. Penzias and Wilson beat them to the punch and ended up winning a Noble Peace prize in physics in 1978 for their work. This sound can be confirmed by one's own experience in meditation. This is the sacred sound OM. From Ezekiel 43:1&2 "Afterwards he brought me to the gate, even the gate that looketh towards the east: and behold, the glory of the God of Israel came from the way of the east; and his voice was like the noise of many waters; and the earth shined with his glory."
Also in the bible, (John 1.1), In the beginning was the Word, and the Word was with God and the Word was God.
1.23:Ishwara pranidhanaat va, Or (samadhi is attained) by devotion with total dedication to God (Ishwara).
Now Patanjali introduces another path to liberation, devotion to God. Until this sutra the only methodology involved conscious effort to quiet the mind. Devotion-pranidhana in Sanskrit-literally means to place or hold in front of. Carrera in his commentary on the Y.S. says "This sutra speaks to countless devotees who are devoted to their faith and who sincerely worship, pray, and attend church, synagogue, or temple. They do not need to learn about mantras, Prakriti, buddhi, or vrittis to achieve liberation. To be devoted to God in any form is a valid path in Raja Yoga."
I will discuss this topic further in sutras 2.32 and 2.45.
1.24:Klesa, karma, vipaka, asayair, aparamrishtah, purushaviseshah, ishwara, Ishwara is the supreme Purusha, unaffected by any afflictions, actions, fruits of actions, or any inner impressions of desires.
Patanjali begins his description of Ishwara. 'The supreme Purusha' tells us that Ishwara (God) is like us, a supreme unit of divine consciousnes. 'Unaffected by any afflictions' explains that unlike us Ishwara is not subject to the five klesas(afflictions)(sutra 2.3). 'Actions, fruits of actions, or any inner impressions of desires' points out that Ishwara is beyond karma, therefore not subject to further consequences of actions or impressions, not on the cycle of evolution.
1.25:Tatra niratisayam sarvajna bijam, In Ishwara is the complete manifestation of the seed of omniscience.
Another quality of God is given, omniscience.
1.26:Sah purvesham api guru kalena anavachchedat, Unconditioned by time, Ishwara is the teacher of even the most ancient teachers.
Not subject to time, this all knowing deity is the teachers' teacher. In the context of Indian culture a true guru is a very lofty title. To be the guru of the gurus is the supreme source of knowledge.
1.27:Tasya vachakah pranavah, The expression of Ishwara is the mystic sound OM.
Om in Sanskrit is called the pranavah mantra, Carrera calls it,"the hum of prana".
In 1964 two engineers at Bell Labs in Princeton, New Jersey, were trying to clean up the reception on one of their receivers for satellite transmission of signals but no matter what they couldn't get rid of this incredibly low-level hum on their receiver.
The two engineers Arno Penzias and Robert Wilson were baffled and consulted with experts down the road at Princeton University who were trying to set up equipment to prove the validity of the Big Bang Theory, that the universe began approximately 15 million years ago. They thought that a background noise should be able to be detected that would be audible from all parts of the universe and from all directions. Penzias and Wilson beat them to the punch and ended up winning a Noble Peace prize in physics in 1978 for their work. This sound can be confirmed by one's own experience in meditation. This is the sacred sound OM. From Ezekiel 43:1&2 "Afterwards he brought me to the gate, even the gate that looketh towards the east: and behold, the glory of the God of Israel came from the way of the east; and his voice was like the noise of many waters; and the earth shined with his glory."
Also in the bible, (John 1.1), In the beginning was the Word, and the Word was with God and the Word was God.
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