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

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

Overview of Sutras 1.40-1.41)

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

On to the sutras…

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

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

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

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

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

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

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

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

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

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.)

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Patanjali’s Yoga Sutras – Chapter 1: (Stabilizing/Clearing the Mind cont.; Sutras 1.36-1.39)

Overview of Sutras 1.36-1.39)

The previous sutras (1.34 – 1.35) were the 1^st and 2^nd of 5 specific “concentrations” that Patanjali recommended for stabilizing the mind. And we were reminded to become aware of the actual sensing itself, not merely the objects. This applies also to the next three sutras (1.36 – 38) and to the next (1.39) which is not specified and allows for the practitioner to concentrate on whatever object or principle they may choose.

On to the sutras…

Yoga Sutra (1.36) – vishoka va jyotishmati. Vishoka is a state free of pain and suffering; Va is or (referencing the other concentration practices); Jyotishmati means the supreme or inner light, divine light.

Translated… Or, concentration on a pain free inner state that remains lucid and bright, this also brings stability and tranquility. In other words. Tranquility may also be attained by fixing the mind on the Inner (Divine) Light, which is beyond pain, suffering and sorrow.

A simple way to practice this sutra is to visualize a glowing luminosity in the heart center and focus on that; this is not the physical heart but the heart center (chakra) in the center of the chest. Hold your concentration there and allow any thoughts, images, impressions or memories that might arise in the mind field to pass like clouds in the sky, maintaining an attitude of indifference; this way you’ll remain unaffected, undisturbed and undistracted.

Yoga Sutra (1.37) – vita raga vishayam va chittam. Vita means without, free- from; Raga is attachment, desires; Vishayam means things (the objects of the senses); Va is or (referencing the other concentration practices); Chittam is mind-field, “stuff” of the mind.

Translated to mean… Or, by contemplating having a mind that is free from desires, the mind also gets stabilized and tranquil. In this sutra, Patanjali asks us to believe that at our very core there is an unchanging center of goodness and light and we should contemplate that.

Yoga Sutra (1.38) – svapna nidra jnana alambanam va. Svapna is dream (state of dreaming, not the content); Nidra means sleep, deep sleep; Jnana is knowledge, experience based on observation; Alambanam is resting on or support for concentration; Va is or (referencing the other concentration practices).

Translated this is… Or, by focusing on the nature of the consciousness stream in the dream state or the nature of the state of dreamless sleep, the mind also becomes stabilized and tranquil. Said another way: Or, the mind achieves tranquility by concentrating on the experience of a dream or deep sleep.

This sutra simply reminds us of yet another option for our focus of concentration/meditation.

Yoga Sutra (1.39) – yatha abhimata dhyanat va. Yatha means as, according to; Abhimata is one’s own predisposition, choice, desire, attraction; Dhyanat means by meditating; Va is or (referencing the other concentration practices).

This is translated as… Or, by contemplating or concentrating on whatever object or principle the practitioner may like, or towards which one has a predisposition, the mind becomes stable and tranquil.

The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.)

The objects chosen are not as important as the intention!

To comment on the basic message that Patanjali gives in this sutra; it is apparent that it matters little what we choose as the focus of our practice; the intention of the practice is the crucial element. Although while the principle of one-pointedness can be applied to any of the objects chosen, and they may have some benefit, the meditator would so well to learn to choose more refined objects to stabilize the mind for meditation, this will accelerate the process.

*Part 12 may be viewed by clicking on: The Teachings of Yoga (Part 12: Stabilizing/Clearing the Mind)

*Part 11: The Teachings of Yoga (Part 11: Obstacles & Solutions)

*Part 10: The Teachings of Yoga (Part 10: Samadhi Attained by Devotion, cont.)

*Part 9: The Teachings of Yoga (Part 9: Samadhi Attained by Devotion)

*Part 8: The Teachings of Yoga (Part 8: Effort & Commitment – Cont.)

*Part 7: The Teachings of Yoga (Part 7: Effort & Commitment) – and parts 1 through 6 may be found at the bottom of part 7.

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 12: Stabilizing/Clearing the Mind)

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Patanjali’s Yoga Sutras – Chapter 1: (Stabilizing/Clearing the Mind; Sutras 1.33-1.35)

Overview of part 12…

Many teachers of meditation emphasize one method only, such as concentrating on the breath, some virtue such as compassion, a specific center in the body (chakra) or some other object where fixed gazing is involved (tratak) as outlined in sutras 1.33 – 1.39. While these (and other) methods are extremely useful, it is good to keep in mind that they are limited in their results and often suffice only as preparatory practices for more subtle meditations leading up to and including Samadhi (as described in later chapters; 2, 3 & 4). Many people become satisfied with the results of these preparatory meditations and will settle for their calming benefits, never bothering to pursue the subtler meditations that lead to Self-realization.

Nonetheless, Patanjali has made a point of recommending students of meditation practice these “preliminary” meditations as a sort of basic training. Trying to skip them, although it may be tempting for some, is a serious mistake and may well result in their meditation practice becoming nothing more than a battle with their mind. So, it is very important to realize that these meditations are best used to stabilize and clear the mind as a preparatory measure for future (and more subtle) practice.

Now we’ll begin with the sutras…

Yoga Sutra (1.33) – maitri karuna mudita upekshanam sukha duhka punya apunya vishayanam bhavanatah chitta prasadanam. Maitri is love, friendliness; Karuna means compassion, empathy; Mudita represents cheerfulness, goodwill; Upekshanam is indifference, neutrality; Sukha means happiness, enjoyment; Duhka means pain, suffering; Punya is virtuous, benevolent; Apunya means the opposite of punya; Vishayanam means situations (regarding them) Bhavanatah is cultivating (habits) or developing (attitudes); Chitta means mind field, “stuff” of the mind; Prasadanam is clarification, peace.

Translated this sutra becomes…In regard to relationships, by cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous and disregard or indifference toward the wicked, the mind becomes purified and retains its undisturbed calmness.

Initially this sutra may seem to offer guidelines for our behavior towards others. But an important distinction is to be made, these are not meant simply as instructions for “what to do,” but instead, “how to be.”

The Teachings of Yoga (Part 12: Stabilizing/Clearing the Mind) Yoga Sutra (1.34) – prachchhardana vidharanabhyam va pranayama. Prachchhardana is to exhale (through the nostrils), Vidharanabhyam means control (vidharaṇa = hold in, expansion, abhya = both); Va means or (he state of yoga can also be reached by…); Pranayama means of breath or prana; vital energy.

Translated to mean… Or that calmness (of mind) is (can also be) attained by the controlled exhalation or retention of the breath. This sutra can be summarized literally as “exhalation-by retention-or-of the breath.” Going into its deeper meaning, it refers not only to the breath, but to prana (“energy,” or “life force”). Practices of controlling the breath (pranayama) are traditionally used as a methods of channeling the life force in ways that harness it for spiritual growth.

Yoga Sutra (1.35) – vishayavati va pravritti utpanna manasah sthiti nibandhani. Vishayavati means of the sensing experience (Vishaya = object, thing, Vati = impression, sensation); Va is or, also; Pravritti means perception (higher); Utpanna is arising, appearing, coming from; Manasah means mind, mental (from Manas); Sthiti is steadiness, calmness; Nibandhani means firmly establishing, fixing, holding.

Translated to mean…The concentration on the process of sensory experiencing of the subtle sense perception also leads to stability and tranquility of the mind. Swami Satchidananda interprets this sutra as: “Or the concentration on subtle sense perceptions can cause steadiness of mind.”

This sutra tells how to practice by becoming aware of the inner process of sensation (not simply sensing the objects with the five senses). It means trying to become aware of actual sensing itself. In the beginning this sensing starts at a more surface or gross level, but as practice progresses, witnessing of the higher or more subtle inner senses will occur.

Stay tuned, (Part 13: Stabilizing/Clearing the Mind, cont.) will follow shortly…

*Part 11 may be viewed by clicking on: The Teachings of Yoga (Part 11: Obstacles & Solutions)

*Part 10: The Teachings of Yoga (Part 10: Samadhi Attained by Devotion, cont.)

*Part 9: The Teachings of Yoga (Part 9: Samadhi Attained by Devotion)

*Part 8: The Teachings of Yoga (Part 8: Effort & Commitment – Cont.)

*Part 7: The Teachings of Yoga (Part 7: Effort & Commitment) – and parts 1 through 6 may be found at the bottom of part 7.

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 11: Obstacles & Solutions)

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Patanjali’s Yoga Sutras – Chapter 1: (Obstacles & Solutions; Sutras 1.30-1.32)

Overview of part 11…

As your practice evolves obstacles are to be expected: Yoga sutra 1.30 lists a number of predictable obstacles that arise on your inner journey, and sutra 1.31 mentions several consequences that grow out of these obstacles. Although the serious student may feel challenged as these obstacles (and their consequences) arise, they can take a degree of comfort in Patanjali’s assurance that they are perfectly natural and a predictable part of a maturing practice.

The Predictable Obstacles Yoga Sutra (1.30):

1. Illness,
2. Dullness,
3. Doubt,
4. Negligence,
5. Laziness,
6. Cravings,
7. Misperceptions,
8. Failure,
9. Instability.

There are also four consequences resulting from the above Obstacles (1.31)

There is a single, underlying principle that is the remedy for both these obstacles and their consequences, and that is the one-pointedness of mind (1.32). Although there are many forms in which this one-pointedness can be fixed, the principle lies in the uniformity and regularity of practice. A focused mind is far less likely to get entangled and lost in a quagmire of illusions and delusions that can occur as a result of these obstacles.

Now on to the sutras…

Yoga Sutra (1.30) – vyadhi styana samshaya pramada alasya avirati bhranti-darshana alabdha-bhumikatva anavasthitatva chitta vikshepa te antarayah. Vyadhi means disease, illness, sickness, Styana implies dullness, mental laziness, procrastination, Samshaya is doubt, indecision, Pramada means carelessness, neglect of duty, Alasya means laziness, sloth, Avirati means sensuality or to dissipate our energies, Bhranti-Darshanais is false perception, wrong views (bhranti = false; darshana = views, perception), Alabdha-bhumikatva means failure to attain stages of practice (of concentration), Anavasthitatva means instability or slipping from the ground obtained, Chitta is mind field, “stuff” of the mind and Vikshepa means distraction, diversion, Te equals they are or these are, Antarayah means obstacles or impediments.

Together these words are translated as…Naturally encountered on the path are the following distractions that are found to be obstacles, there are nine and they are physical illness, tendency of the mind to not work efficiently, doubt or indecision, lack of attention to pursuing the means of samadhi, laziness (both in mind and body), failure to regulate the desire for worldly objects, incorrect assumptions or thinking, failing to attain stages of the practice, and instability in maintaining a level of practice once it has been attained.

In order not to have to deal with the consequences of the obstacles that arise as a result of distractions it is best to prevent the distractions from arising in the first place. By making the mind one-pointed, we may focus it in such a way that the distraction does not arise. This may seem difficult in the beginning, but persistence will prove that the ability to focus the mind is critical and well worth the enormous effort to cultivate it.

Yoga Sutra (1.31) – duhkha daurmanasya angam-ejayatva shvasa prashvasah vikshepa sahabhuva. Duhkha represents pain (either mental or physical), Daurmanasya is sadness, despair or depression, Angam-Ejayatva (Anga is limbs or body and Ejayatva unsteadiness, shakiness), Shvasa expresses inhalation (implying agitated breathing) Prashvasah means exhalation (also implying agitated breathing), Vikshepa is distractions, Sahabhuva means symptoms, accompaniments.

This sutra is translated as… From the obstacles listed in sutra 1.30, there are four additional consequences that also arise:

1. Mental or physical pain,
2. Sadness or dejection,
3. Restlessness, shakiness, or anxiety, and
4. Irregularities in the exhalation and inhalation of breath.

Yoga Sutra (1.32) – tat pratisedha artham eka tattva abhyasah. Tat equals those or their, Pratisedha means prevent, reduce, diminish, Artham is for the purpose of or in order to, Eka is one, single, Tattva means truth, principle or topic, Abhyasah is practice (enthusiastic).

Translated this sutra means… To prevent or overcome these obstacles and their consequences, making the mind one-pointed is recommended and this is done by training it how to focus on a single principle or object.

As Swami Satchidananda has paraphrased, we are told not to become spiritual “grazers,” moving from one practice to another, but instead to sink our roots deep and commit with faith to a (one-pointed) practice that suits our own needs.

*Part 10 may be viewed by clicking on: The Teachings of Yoga (Part 10: Samadhi Attained by Devotion, cont.)

*Part 9: The Teachings of Yoga (Part 9: Samadhi Attained by Devotion)

*Part 8: The Teachings of Yoga (Part 8: Effort & Commitment – Cont.)

*Part 7: The Teachings of Yoga (Part 7: Effort & Commitment) – and parts 1 through 6 may be found at the bottom of part 7.

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 10: Samadhi Attained by Devotion, cont.)

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Patanjali’s Yoga Sutras – Chapter 1: (Samadhi attained by devotion, cont.; Sutras 1.25-1.29)

This practice takes the student on a direct route inward, systematically penetrating each of the levels of consciousness. As we have already reviewed in part 9, it is done with sincerity and dedication (sutra 1.23) directed towards the untainted creative source or pure consciousness, Ishvara (sutra 1.24). Now in part 10 it will be shown how Ishvara is represented and invoked by OM and how that consciousness contains the seed of omniscience which is the very source of the teachings from all the ancient sages.

We will also be reminded in these next sutras that for it to have its proper effect, the sound of OM needs to be remembered with a deep feeling for the true meaning of what it represents.

On to the sutras…

Yoga Sutra (1.25) – tatra niratishayam sarvajna bijam. Tatra means there, in Ishvara (that special purusha); Niratishayam is unsurpassed, the highest, limitless; Sarvajna means all knowing from (sarva, all and jna, to know); Bijam means seed, root, origin.

Translated to mean…The pure consciousness is also the seed of pure knowledge or omniscience. In other words. Ishvara is unmatched and is the ultimate source of all knowledge, while in us (or others) it is only a seed.

Yoga Sutra (1.26) – sah purvesham api guruh kalena anavachchhedat. Sah is he or that, Purvesham means of the first, former, of the ancients; Api is even, also; Guruh means guru, teacher; Kalena means by time; Anavachchhedat indicates not limited by time, unconditioned, continuous.

From that consciousness (Ishvara) the ancient-most teachers were taught, since it is not limited or conditioned by the constraint of time. So, God/Isvara is the original teacher of all, even the most ancient of teachers, and is not limited by time.

Ishvara, being pure consciousness and eternal in nature, is the direct teacher of all of the ancient, earlier, or even the first of the teachers within human history. In other words, some of the original teachers of humanity have learned directly from pure consciousness, not from a human lineage of teacher-student, etc., whereby there is just a passing on of information. This direct learning from the source continues to be available at all times and places, though the help of human teachers is certainly a useful, if not an essential aid in keeping the student focused on the goal.

Yoga Sutra (1.27) – tasya vachakah pranavah. Tasya means of that, being (Ishvara); Vachakah is a verbal symbol, word, indicator or term; Pranavah is the mantra symbolized by AUM or OM this symbol always retains its purity.

Translated…The sacred word designating this creative source (Ishvara) is the sound OM, called pranava.

OM has a high vibrational quality but also has many other meanings, one of which is as a sound or term that denotes pure consciousness (Ishvara) as referred to in the preceding sutras. The word pranavah literally translates as “humming.”

Traditional teachers say that to properly chant OM (more clearly pronounced AUM), begin in the throat, then role through the mouth, and end with the closing of the lips. This then implies that OM represents the joining together of all possible sounds. Other particular mantras are simply a specific characteristic of “a sound” while Om is the totality of all sound. Used as the sound of Ishvara (God), Om implies that Ishvara (God) is ALL, the sum total of creation, existence, and change.

Yoga Sutra (1.28) – tat japah tat artha bhavanam. Tat means its, whose, being; Japah is repeated remembrance, repetition; Tat means its, whose, being; Artha equals meaning; Bhavanam means understanding with devotional feeling, absorbing, dwelling upon.

Translated…This sound is repeatedly remembered with deep feeling for the full meaning of what it represents. Swami Vivekananda translates it thusly: “The repetition of this (Om) and meditating on its meaning (is the way).”

It is important for the student to remember that not only the vibration (japa), but also the deep meaning of the mantra, and avoid performing a merely parrot-like repetition in the mind. Keep in mind one of Raja Yoga’s basic tenets is focused attention (in this case on OM) that results in deeper and more subtle perceptions.

Yoga Sutra (1.29) – tatah pratyak chetana adhigamah api antaraya abhavash cha. Tatah is thence, from this practice; Pratyak is the inner, individual; Chetana means true Self, consciousness; Adhigamah is knowledge, understanding, realization or attainment; Api means also; Antaraya is of obstacles or impediments; Abhavash means absence, disappearance, elimination; Cha means and or also.

Translated this sutra means…From that remembering comes the realization of the individual Self and the removal of obstacles.

Here Patanjali points out two direct benefits that come from the proper practice of the OM mantra:

1. Obstacles are removed.
2. This is a direct route to Self-realization.

If one is able to sincerely, devotedly, intensely practice the OM mantra to the depths of its meaning, it is a complete practice in and of itself. Swami Satchidananda summarized this sutra, clarifying it, when he wrote, “Normally, the mind and body limit you, but by holding something infinite, you slowly raise yourself from the finite objects that bind you and transcend them. Through that you get rid of all the obstacles and your path is made easy.”

The Teachings of Yoga (Part 10: Samadhi Attained by Devotion, cont.)

*Part 9 may be viewed by clicking on: The Teachings of Yoga (Part 9: Samadhi Attained by Devotion)

*Part 8: The Teachings of Yoga (Part 8: Effort & Commitment – Cont.)

*Part 7: The Teachings of Yoga (Part 7: Effort & Commitment) – and parts 1 through 6 may be found at the bottom of part 7.

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 9: Samadhi Attained by Devotion)

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The Teachings of Yoga (Part 9: Samadhi attained by devotion)

Patanjali’s Yoga Sutras – Chapter 1: (Samadhi attained by devotion; Sutras 1.23-1.24)

Patanjali uses the next few sutras to focus on the concept of Ishvara in the framework of yoga. Early writings often used Ishvara to mean “master.” A yogesvara was therefore a “master of yoga.” Ishvara is derived from the root is, meaning to rule or to own, and is translated by many modern commentators with terms such as Supreme God, Lord, and Divine (with form). In the Upanishads, the word Īśvara is used to denote a state of collective consciousness. Thus, as opposed to some other religious concepts, God is not a being that sits on a high pedestal or cloud high up in the sky along with the sun, moon, and stars; God is the actual state of Ultimate Reality. But due to the lack of direct experience, God has been personified (given form) and given various names and features by religions throughout the history. When someone expands their individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of all diverse things, the very underlying principle, or “Universal Self”, constituting all forms and names. The great sages of the Upanishads avoid the confusions related to various religious conceptions of God and encourage students of yoga to be honest and sincere in their quests for Self-realization.

As Christopher Isherwood aptly noted in “How to Know God,” we can’t imagine or conceptualize the true reality of God, but we are able to understand a personalized God. In yoga, this personalized God is a reflection of the connection that we may find through concentration, meditation and samadhi.

But it is necessary to keep in mind that God as experienced through Isvara is still an object, and the experience of separation between ourselves and the object of our devotion remains intact until in the end, we must release even this devotion if we are to attain asamprajnata (objectless) samadhi. This requires a huge leap of faith, and one that our egos will constantly resist.

On to the sutras…

Yoga Sutra (1.23) – ishvara pranidhana va. Ishvara means creative source, personal God, supreme Guru or teacher; Pranidhana is dedication, devotion (surrendering of fruits of practice); Va means “or”, also.

Translated this may mean…From a process of dedicated devotion and releasing into the creative source from which we originated (Ishvara pranidhana), the arrival at the state of samadhi is near. Or, in other words…The goal (Samadhi) can also be attained via submission to the concept of a Ishvara (personal God).

So, through sincere, dedicated, and devoted practice to the pure consciousness known as Ishvara, God, or Guru, the results of samadhi will come more quickly; this is much like a type of short cut, or a more direct route to the center of consciousness.

Yoga Sutra (1.24) – klesha karma vipaka ashayaih aparamristah purusha-vishesha ishvara. Klesha means colored, painful, afflicted or impure, (the root klish means to cause trouble); Karma means actions and effects; Vipaka equals the fruits of, or maturing (ripening); Ashayaih means by the vehicles, accumulations, mental deposits in the unconscious; Aparamristah is untouched, unaffected; Purusha-Vishesha a special, distinct consciousness, (purusha = a consciousness; vishesha = special, distinct); Ishvara is a creative source, personal God, supreme Guru or teacher.

Translated this may mean…That creative source (referring to Ishvara) is a particular consciousness (purusha) that is unaffected by colorings or afflictions (kleshas), actions (karmas), or the results of those actions that will happen when latent impressions arise and cause those actions. B.K.S. Iyengar translates this sutra, thusly: God (Ishvara) is the supreme Being, totally free from conflicts, unaffected by actions and untouched by cause and effect.

Stay tuned as this series continues with Yoga Sutra (1.25)…

*Part 8 may be viewed by clicking on: The Teachings of Yoga (Part 8: Effort & Commitment – Cont.)

*Part 7: The Teachings of Yoga (Part 7: Effort & Commitment) – and parts 1 through 6 may be found at the bottom of part 7.

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 7: Effort & Commitment)

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Patanjali’s Yoga Sutras – Chapter 1: (Effort & Commitment; Sutras 1.19 – 20)

Yoga Sutras 1.19 and 1.20 describe two kinds of aspirants, both of whom can attain the goals of Yoga:

1. Advanced, born with true insight: These aspirants are those who have made tremendous advancement in previous lives and find samadhi easy to attain (1.19).
2. Others: Most of those that aspire to be yogis are of the this type, which means following five types of effort and commitment outlined by Patanjali (1.20).

Yoga Sutra (1.19) – bhava pratyayah videha prakriti layanam. Bhava comes from the Sanskrit root bhu to be or become; Pratyayah is content of mind, true perception; Videha means bodiless or incorporeal; Prakriti represents nature, creative cause; Layanam is merged into, becoming one with.

Translated this means…Some who have attained higher levels (videhas) or know un-manifest nature (prakritilayas), are drawn into birth in this world by only a few remaining latent impressions of ignorance. When such impressions remain, the aspirant retains the possibility (and the cause) of birth, even after being freed from the present body and after becoming integrated with one’s own or the cosmic nature. This type more naturally comes to the states of samadhi.

This sutra applies to only few rare people. Most need to follow the second path, which is the five-fold path outlined in the next sutra (1.20).

Yoga Sutra (1.20) – shraddha virya smriti samadhi prajna purvakah itaresham. Shraddha means trust, certainty, faith or conviction; Virya is energy, conviction, determination; Smriti equals memory, recollections and mindfulness; Samadhi is deep absorption of meditation, ecstasy and the goal of yoga; Prajna is wisdom and discernment; Purvakah means coming before, preceeding; Itaresham means of (or for) others.

This sutra is commonly translated to mean…Others follow a five-fold systematic path to lay the groundwork by which the higher samadhi (asamprajnata samadhi) is attained. These five principles and practices form a very simple, straightforward guide outlining the personal commitments necessary to properly follow the path of Self-realization. It benefits one to memorize these five, reflecting on them often. This five-point means of orientation works in conjunction with the eight rungs of Yoga introduced later in Sutra (2.28).

The five attitudes, goals and efforts to cultivate are as follows:

1. Shraddha: Developing the faith that you are going in the right direction
2. Virya: Committing the energy to go there
3. Smriti: Cultivating memory and mindfulness
4. Samadhi: Seeking the states of samadhi
5. Prajna: Pursuing the higher wisdom

By cultivating a practice of constant remembrance of these five types of efforts and commitments, the specific practices of each are all understood in a simple step-by-step process. This helps immensely to inspire the aspirant to follow through on performing the actual practices suggested throughout all the Yoga Sutras.

The Teachings of Yoga (Part 7: Effort & Commitment)

Swami Prabhavananda’s comment on this sutra: “The concentration of the true spiritual aspirant is attained through faith, energy, remembrance, absorption and illumination.”

Inspiring steps to follow on the Path of Yoga no matter what stage or level you’re currently at. So stay tuned, next well cover Chapter 1: (Effort & Commitment, cont.; Sutras 1.21 – 22).

*Part 1 can be viewed by clicking on: The Teachings of Yoga (Part 1 – Yoga Defined)

*Part 2, here: The Teachings of Yoga (Part 2: Un-coloring Your Thoughts)

*Part 3, here: The Teachings of Yoga (Part 3: Un-coloring Your Thoughts – Cont.)

*Part 4, here: The Teachings of Yoga (Part 4: Practice & Non-Attachment)

*Part 5, here: The Teachings of Yoga (Part 5: Practice & Non-Attachment, cont.)

*Part 6, here: The Teachings of Yoga (Part 6: Types of Concentration)

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 6: Types of Concentration)

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Patanjali’s Yoga Sutras – Chapter 1: (Types of Concentration; Sutras 1.17 – 18)

Yoga Sutras 1.17 and 1.18 describe the entire process of samadhi, the higher tool of meditation. Therefore, the whole process of yoga is summarized in these two and the preceding sutras. The remaining yoga sutras give more expanded explanations, including the process of stabilizing the mind and more specific ways to attain samadhi, plus how to learn to use samadhi as the finer tool for Self-realization.

The Teachings of Yoga (Part 6: Types of Concentration)

In this diagram “P” indicates with content or object.

Yoga Sutra (1.17) – vitarka vichara ananda asmita rupa anugamat samprajnatah. Vitarka means gross thought or reasoning; Vichara is subtle thought or inquiry; Ananda is even more subtle, bliss; asmita means “I-ness” or sense of self; Rupa is appearance, nature or form; Anagumat means resulting from or associated with; Samprajnatah is absorption, absolute knowledge of, also indicates “lower” Samadhi.

According to this sutra, Samprajnata (lower) Samadhi is explained, defining a deep attention, or concentration on any object. Translated this means…All objects are in one of the four stages listed. Virtually every type, style, method, or object of meditation is assigned to one of the four stages or levels described in this sutra, but here, near the beginning of the yoga sutras specific objects are not being recommended. Instead, the four categories of which any and all possible objects of meditation are introduced. The content itself can be anything; from an external object to an idea in the mind, but as long as there is active content, and the consciousness is absorbed in that content, it is called Samprajnata Samadhi. Sometimes Samprajnata Samadhi is defined as being “with support” or “with seed.”

According to Patanjali, this form of concentration or absorption (with content) consists of four levels. These are:

1: The gross (savitarka): This is the most dense, like an entry level of meditation. It consists of concentration on physical objects (matter), sense perceptions, mental visualizations, streams of thoughts, physical breath, etc.

2. The subtle (savichara): This is a more subtle level of content and concentration. This level consists of attention on the more subtle levels of matter/objects, energies, fundamentals of the mind, and qualities such as non-attachment, etc.

3: Bliss (sananda): This is an even more subtle level of reality and concentration. It consists of attention that goes beyond the gross and subtle levels of the mind. In this state bliss accompanies the meditator.

4: I-ness (sasmita): This level is one of the subtlest states of concentration as its attention is focused on the very core of the individual, the I behind or the witness of all experiences.

*Note on the prefix “sa” in these four words means “with” or accompanied by.

Thus Yoga Sutra (1.17) defines and sums up the whole process (or levels) of the concentration type meditations. The other type of meditation is the seedless (or unsupported) meditation, or meditation without objects or content, which will be defined in the next sutra.

Yoga Sutra (1.17) – virama pratyaya abhyasa purvah samskara shesha anyah. Virama means cessation, letting go, stopping, receding; Pratyaya is the cause, content of mind or cognition; Abhyasa means enthusiastic practice; Purvah indicates preceding or coming before; Samskara means deep impressions, imprints in the unconscious, deep habits, subliminal activators; Shesha is residual or that which remains; Anyah refers to the other (the lower samadhi).

Translated… In this yoga sutra, concentration or attention is without any content or object that can be described, and this is called Asamprajnata (seedless or unsupported) Samadhi. In this state, in addition to the gross and subtle thoughts, the senses and thinking apparatus of the mind remain in a latent state. It is a very high state of “knowing,” and is of the kind that is often described as indescribable in words (beyond words).

Much more than just a state of quietness: It is important to understand that the objectless-ness referred to here is far deeper than simply quieting the busy conscious mind. Allowing that noisy mind to gradually still itself is no doubt an important step, however, it is only a stepping stone to opening the veil obscuring the unconscious. Once attained, the many impressions (samskaras) that are normally not seen are allowed to come forward, and along with them an awareness of the sensing and thinking instruments, the subtle energies, and all the subtle building blocks of mind and matter. All of these, not just the surface level thoughts, are the subject of objectless-ness or seedless meditation.

*Part 1 can be viewed by clicking on: The Teachings of Yoga (Part 1 – Yoga Defined)

*Part 2, here: The Teachings of Yoga (Part 2: Un-coloring Your Thoughts)

*Part 3, here: The Teachings of Yoga (Part 3: Un-coloring Your Thoughts – Cont.)

*Part 4, here: The Teachings of Yoga (Part 4: Practice & Non-Attachment)

*Part 5, here: The Teachings of Yoga (Part 5: Practice & Non-Attachment, cont.)

*Rae Indigo is ERYT500.

Yoga Provides Relief for PTSD Sufferers

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The number of military and veteran suicides is rising, and experts fear it will continue to increase despite aggressive suicide prevention campaigns by the government and private organizations. Some 8,000 veterans are thought to die by suicide each year, a toll of about 22 per day, according to a 2012 VA study. The VA acknowledged the numbers might be significantly underestimated because they’re based on incomplete data from 21 states, not including Texas or California. Even so, the data documents an increase of nearly 11 percent between 2007 and 2010, the most recent year of data in the study.

Military enlistees and veterans consider suicide as an alternative to coping with pent-up rage and fear. This shows how much the establishment casts the mental health needs of returning veterans by the wayside.

Not only combat veterans suffer from stress disorders, they are now beginning to become more common among civilians working in today’s increasingly stressful environments. To alleviate symptoms of combat and operational stress reactions (COSR), post-traumatic stress disorder (PTSD) plus increase the resilience of critical task workers that are exposed to high stress environments (this includes affected caregivers and family members), evidence-based yoga and mindfulness practices have been shown to be effective.

What most people fail to realize is that trauma is not necessarily the story of something terrible that happened in the past, but the residue of imprints left behind in people’s sensory and hormonal systems. Traumatized people are often terrified of the sensations felt in their own bodies.

People with PTSD and other stress disorders easily lose their way in the world. Their bodies often continue to live in an internal environment of the traumas they were exposed to. We are all biologically and neurologically programmed to deal with critical situations, but time seems to stop in people who suffer from PTSD. That makes it hard to find pleasure (or peace) in the present moment because the body keeps replaying what happened in the past. If you practice Yoga and can develop a body that is strong and feels comfortable, this will contribute substantially to help you return to the “here and now” rather than remaining stranded in the past.

Yoga is an Asian tradition that clearly helps to reintegrate the body and mind. For someone to heal from PTSD, they need to learn how to control bodily/mind reflexes. PTSD causes memories to be stored at a sensory level (in the body), and the stored, unresolved PTSD symptoms include hypertension, cardiovascular disease and even immune disorders. Yoga offers a way to reprogram automatic physical responses. Practicing mindfulness in order to become consciously aware of the ebb and flow of internal experiences, and paying particular attention to whatever thoughts, feelings, body sensations and impulses emerge are important aspects in healing PTSD.

Yoga greatly assists in regulating both our emotional and physiological states. It empowers the body to regain its natural movement and balance and it teaches the use of breath (pranayama) for self-regulation.

What is so attractive about Yoga is that it instructs us (and this is a critical point for those who feel trapped in their memory sensations), that all things do come to an end. While doing certain asanas, uncomfortable sensations may be evoked. But, by keeping track of them while staying in a posture for a limited amount of time, students and practitioners get to observe that the discomfort can be tolerated, at least until they shift into a different posture. The process of being in a safe space and staying with whatever sensations emerge, and seeing how they come to an end, is a positive imprinting process for the mind/body. Yoga helps those affected to befriend their body; the same body that had previously betrayed them.

Another important aspect of Yoga is the proper use of the breath. Normally in western culture we’re taught that we can’t learn to master our own physiology; solutions always come from outside, starting with relationships, and if those fail, alcohol or drugs. But Yoga teaches us that there are things we can do to change our brain’s arousal system, our sympathetic and our parasympathetic nervous systems and subsequently quiet the brain.

Meditation: is it recommended for those with PTSD?

In the west meditation has now almost become mainstream. The neurobiology of meditation, which indicates that the brain can grow new cells and actually reshape itself, is becoming more and more acknowledged and to the degree that it’s finding its way into mental health services. If we meditate regularly, this can restrain the fear center which helps us become more focused. Ironically though, if you are traumatized, remaining in silence, even for a short period of time is often terrifying. Memories of traumas are stored, so when you are quiet and still, these demons come out. Those with PTSD should first learn to regulate their physiology with asana, pranayama and relaxation and work slowly toward meditation practice.

Of related interest, click on: Ten-hut – Yoga & the Military

*Rae Indigo is ERYT500.

Using Bandhas to “Lock-In” Your Life-Force

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Prana (Life-Force or Energy) flows through us continually, keeping us alive. It is this flow of Prana, which regulates the functions of our body and mind. However, when this flow or pattern becomes irregular it routinely leads to various physical and mental ailments and tensions.

Our Prana, or Life-Force is much like water; it has to constantly flow through our body in order to provide a sufficient energy supply to each of our cells. Sometimes, because of our stressful lifestyle or negative thinking, this flow becomes inhibited or disturbed. When this happens, certain parts of our body get too much energy while other parts don’t get enough. The Prana may not be reaching to some places, or there may be a stagnation of the energy at one place or another. This imbalance then can lead to headaches, backaches, constipation, sexual disorders, stomach problems or any of a host of other disorders depending on type or severity of the imbalance.

Most yoga students and practitioners are familiar with Pranayama, but it is not quite so common that they recognize that Bandha is another yogic practice that is also effective when it comes to regulating this life force.

Bandha in Sanskrit is defined as “to bind, to lock or to tighten.” In actual Bandha practice, the breath is intentionally directed to a particular area of the body and then “locked” or concentrated there. The body is tightened, retaining the energy in that part for some time. This binding or locking of Life Force has numerous benefits. The bandhas help you regulate and control all your internal systems; hormonal, sexual, metabolic, digestive, eliminative and more. They also balance the adrenal system, relieving stress, lethargy and tension.

Bandhas assist in massaging of the internal organs and removal of stagnant blood. Besides that, the practice of Bandhas regulates the nervous system, slows the aging process, increases overall vitality and accelerates to spiritual development.

Additionally, Bandhas help to release “psychic knots.” Psychic knots are like whirlpools of energy that are entangled like a knot in certain areas of our body, these can occur as a result of a current life experience, or archetypal (karmic) residues (samskaras) developed over a lifetime. These knots restrict and/or prevent the natural flow of energy, leading to the imbalances mentioned above.

There are three basic Bandhas:

1. Mula Bandha,

2. Uddiyana Bandha,

3. Jhalandara Bandha.

When these three Bandhas are engaged simultaneously, it is called Maha Bandha, the great lock.

The Mula Bandha is perhaps the easiest to start with due to the fact that it’s the most familiar to us. The contraction of Mula Bandha on the deepest physical level is similar to the Kegel exercises used to correct urinary incontinence and strengthen the pelvic floor and vaginal walls after childbirth. To find the Mula Bandha, practice beginning to urinate and then interrupting the flow by stopping the urination.

Mula Bandha (aka, Anal Lock)

· Sit comfortably in Vajrasana or Padmasana (cross legged) with knees touching the floor.

· Place the palms of your hands on your knees.

· Concentrate on the Muladhara Chakra (Root center).

· Inhale deeply, completely filling your lungs.

· Hold your breath while contracting the muscles of your perineum area by drawing them upwards.

· Hold the Bandha for as long as comfortable, feeling the tightening of your muscles.

· Release contraction and exhale slowly.

· Repeat this 10 times and may be increased to 30.

As with all yoga practice, when practicing Bandhas one should also keep their awareness at peak levels. Continue listening to your body during the practice and stop at the first sign of pain or discomfort. Combining awareness, patience and practice will lead to exceptional benefits and blissful results.

*A cautionary note: Pregnant women, people suffering from high blood pressure, peptic and duodenal ulcers or heart ailments should not practice Bandhas without first consulting with a trusted health care professional.

Of related interest, click on: The Importance of the Feet & Pada Bandha in Yoga

*Rae Indigo is ERYT500.