Tag Archives: Self

Approaches to the True Goal of Yoga (Part 2)

We keep hearing about yoga "on" and "off" the mat. But there has been a new invention that has occurred in the last few decades, the yoga "mat", which is commonly made of some sort of synthetic rubber or plastic material. This has lead to the idea that "yoga" is to be practiced "on" such a mat. Since the yoga mat is designed to be used primarily for asanas (physical postures), its invention has led to even further distortion of the true yoga. This is not to lessen the fact that through the mastery of asana, we lessen the natural tendency for restlessness and are increasingly able to meditate on the infinite, making it clear the greater purpose of our physical practice is to facilitate the mindfulness and focus necessary to attain our goal.

Along with the recent reference to yoga "on the mat", there has been a subsequent reference to yoga "off the mat" to describe some "other" form of yoga. A Google search presently reveals over 3,000,000 results for the keywords "yoga off the mat.” While it’s a good thing that students are recognizing that there are some other important yoga practices, the mere fact that the expression "yoga off the mat" has come into vogue implies that the default position that real yoga is always "on" some synthetic "mat". This is a good example of how the ancient tradition of authentic yoga is set aside for the sake of promoting a modern and limited (mostly physical) form of yoga through all of the yoga business channels and so-called yoga “communities.”

Now there’s a yoga industry. Yoga or most everything using the name "Yoga" has gotten so big and has had such great commercial success that there is now even a business category known as the "Yoga Industry". Googling the keywords "Yoga Industry" reveals over 28,000,000 results. The latest survey (2016) conducted by Yoga Journal magazine (USA) reports that it is a $16.8 billion dollar per year industry, and that over 37 million people in US are regular practitioners of yoga and about 80 million more are interested in yoga or likely to try it.

Modern yoga is promoted commercially by the use of oxymorons. An oxymoron is a phrase that combines two opposite meanings which do not go together in reality, often having a humorous effect. Real yoga is an inner experience of the union between the individual self and the Universal Self, and therefore "yoga studio" and "yoga class" fall into the category of oxymorons. The following list includes some examples of other phrases that are often considered to be oxymorons:

  • Authentic replica
  • Balding hair
  • Bittersweet
  • Civil unrest
  • Clearly confusing
  • Confirmed rumor
  • Deafening silence
  • Dry lake
  • Ill health
  • Open secret

Let us remember that the goal of Yoga IS Yoga: The goal or destination of Yoga is Yoga itself – union itself, of the little self and the True (or Universal) Self, a process of awakening to the pre-existing union that is called Yoga. There is too much to be said here in one article to give a final or all-inclusive definition of the term Yoga – which can be described in different ways. But it has to do with the realization, of and through, the direct experience of the pre-existing union between Atman and Brahman, Jivatman and Paramatman, and Shiva and Shakti, or the realization of Purusha standing alone as separate from Prakriti. The mere fact that one might do a few asanas or stretching sequences using the physical body doesn’t in itself mean that one is headed towards that highest union referred to as Yoga.

Approaches to the True Goal of Yoga (Part 2)

The history of Yoga may be conveniently divided into the following four broad categories: Vedic Yoga, Pre-classical Yoga, Classical Yoga, Post-classical Yoga.

There are those who may find the information in this article of interest. Some might find it offensive. So why is this information being posted in this blog ? Simply stated, it is here to serve that number (no matter how small) of you who have come to realize that Yoga is far more than we generally see these days. Some of you may feel completely outnumbered by the current wave of distortion and devolution of Yoga. You may feel misled, confused, and alone because your personal perspective and journey seem out of alignment with your peers and the popular so-called teachers and styles that are competitive in the yoga “business.”

If you are a sincere seeker and devotee of the higher, authentic goals of yoga you may find you are sometimes on an exasperating journey and other times on one that is filled with joy. In the long run, you will certainly conclude it is infinitely worth the challenges and effort along the way.

Stay tuned, coming up next; “Approaches to the True Goal of Yoga (Part 3).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 1)

Approaches to the True Goal of Yoga (Part 1) is the first in a series of articles on the unity of all the different "approaches" to the "true" goal of yoga (which IS yoga or union). These articles will be written in an effort to elaborate on the attainment of "Self-Realization," which is the direct experience of the center of consciousness (aka; the Self, the Atman, the Purusha and the Absolute Reality). 

This “Self-Realization” becomes available to the student or devotee through the study and meditation on the Yoga Sutras of Patanjali, the contemplative insight of Advaita Vedanta, and the intense devotion of Samaya Sri Vidya Tantra. These three complement one another like fingers on a hand. They employ the classical approaches of Raja, Jnana, Karma, and Bhakti Yoga, as well as Hatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha, and Tantra Yoga.

By systematic and dedicated practice; meditation, contemplation, mantra and prayer can converge into a unified force which may then be directed towards realization of the final stage, the Absolute.

Approaches to the True Goal of Yoga (Part 1)

Modern Vs Traditional Yoga:

Western civilization’s perception of yoga has shifted significantly in recent years from the traditional yoga of the ancient sages to the modern revisions. In recent times the relative position of the asanas (postures) has been elevated. This view leads people to believe that the word "yoga" refers mainly to the physical postures or asanas, and that the goal of yoga is primarily physical fitness. This is terribly misleading and confusing to most people about the true nature of authentic yoga.

In the US we now have millions of people who totally believe that yoga is akin to a gymnastic exercise or a physical fitness program. Most modern day yoga doesn't specifically require one to practice for any kind of spiritual awakening, although it can be used to further that purpose. The physical aspects of yoga asana have become popular in western culture largely due to their numerous benefits including stress relief, increased flexibility, detoxification of the body, and injury prevention/recovery.

"Traditional yoga" has historically been taught orally, and there are subtle nuances among various lineages and teachers. Principles are often communicated in sutra style, where brief outlines are expanded upon orally. For example, yoga is outlined in a total of 196 of Patanjali’s Yoga Sutras and then each sutra is discussed, explained, and commented on by a teacher to the student. Likewise, the great depth of meaning of Om mantra is outlined in only 12 verses of the Mandukya Upanishad but is expanded upon orally. More than 10% of the 700 verses of the Bhagavad Gita contain the word “yoga,” yet only the sacred oral traditions allowed these lessons from the “Gita” to illuminate from within.

When modern yoga classes and studios teach asana to the exclusion of profound spiritual discipline and practice, the student may never realize that (according to the ancient sages) the entire purpose of Yoga is spiritual in nature. It is unfortunate that the word "yoga" has so often been used in place of the word "asana" or "posture" in recent years. No one would call a brick a "house" even though it is part of the house’s construction. The first word of Yoga Sutras is "atha" which means "now," and that implies a prior preparation.

A student may do postures for years and still not be ready for yoga. We could call them "asana classes" and "asana studios" and that would be a great service to people. The word "yoga" could then be appropriately reserved for the journey that the student embarks on when they begin to truly understand the philosophy, science, history and actual nature of authentic, traditional yoga.

Stay tuned, coming up next; “Approaches to the True Goal of Yoga (Part 2).”

Rae Indigo is ERYT 500

The Kleshas (part 5 – Vijnanamaya kosha)…

The fourth of the five koshas is vijnanamaya kosha – the wisdom sheath. Vijnanamaya encompasses intuition and intellect. It can be thought of as the witness mind, or that aspect of our consciousness that is not entangled in what we are doing or thinking, but rather, acutely aware of what we are doing and thinking.

Vijnanamaya kosha builds on the foundation of the previous, outer sheath, manomaya kosha. Manomaya kosha lays the groundwork for reaching vijnanamaya. We must first navigate the seas of our turbulent and busy minds before we are able to rise above the waves of thoughts that pull us away from our center. With this practice, we develop a steady mind and that allows us to step back from our current situation and view it from a better perspective. This is where insight comes from.

An activated fourth sheath is what distinguishes human beings from animals. Only humans have the ability to direct their own lives, free from the promptings of instinct, and to make moral choices. The sages considered the development of a healthy vijnanamaya kosha so important that they placed the exercises for it at the very beginning of the yoga system. These are the yamas and niyamas, commitments every yoga student is asked to make.

Vijnana means “knowing via the power of judgment or discernment,” and is the sheath responsible for processing all the functions of the higher mind, including conscience and will. It is the level that has the higher wisdom to seek Truth, to go within in search of the eternal center of consciousness (Self).

The Kleshas (part 5 - Vijnanamaya kosha)...

The Vijnanamaya Kosha forms the intellectual (or wisdom) body. The primary way to impact this kosha is through deep, insightful meditation. It is affected by the 5 kleshas as follows:

  • Avidya (Ignorance): When the Vijnanamaya kosha or intellectual body has failed to evolve from the Manamaya kosha we will likely be constantly reacting to circumstances rather than making decisions and responding proactively. We will have a hard time making up our mind, thinking for ourselves, or being creative. With little willpower we’d continually be the victim of our own poor judgment.
  • Asmita (Ego): When the ego cannot distinguish this kosha from the previous one, it associates with the entire mind’s turbulence becoming an obstacle to deep meditation, preventing us from advancing through basic meditation to deep conscious meditation.
  • Raga (Attachment): The Manamaya kosha may support pleasant thoughts that inhibit the deep meditation prompted by the Vijnanamaya kosha and the attachment to these pleasant thoughts (and other enjoyable mental fluctuations) needs to be overcome.
  • Dvesha (Aversion): Quite the opposite of the Raga klesha, unpleasant thoughts are repulsive and being distracted by them also inhibits the deeper stages of meditation. By encouraging the insights possible when we’ve reached Vijnanamaya these disturbing thoughts are left behind and we are free to pursue our goal of peace through deep meditation.
  • Abhinivesha (Clinging to Life): This klesha increases our identification of the previous four sheaths, and the fear of losing this identification will make us reluctant to let go or go beyond it. Our thoughts are unable to accept or deal with our mortality or the immortal aspect of the Self. To overcome this, the life of the spirit must be recognized as transcending this bodily life.

Vijnanamaya kosha is mostly about doing the work that removes the blockages in our energy body, our thought body healing and releasing fears from our mental body and we will then find comfort and harmony in our physical body.

As this and the other kleshas are recognized and dissolved (or cleared) from the Vijnanamaya kosha, we move on to the last remaining kosha, enabling it to also be cleansed of these afflictions, then the Atman (or Self), which is indescribable, is gradually recognized and eventually realized by direct experience; this is the ultimate goal of Yoga, meditation, Advaita Vedanta, and certain Tantra practices.

Stay tuned, next: Further exploration of each Klesha and how it colors the final of the five koshas – the Anandamaya kosha.

Rae Indigo is ERYT 500

The Kleshas (part 2 – Annamaya kosha)…

Anna means food, maya means appearance (usually illusory). All of the physical aspects of life come and go, and are consumed by another aspect of external reality. Thus, the outermost of the koshas is called the sheath of food, or Annamaya kosha. It lives by food and dies without it.

The Annamaya kosha is our physical body; our muscles and our bones, our ligaments and our tendons. This is the kosha most people are concerned about when they begin a yoga practice. They want increased flexibility, they want to tone up their muscles, they want to learn to relax their bodies, and they’re looking to gain strength, improve their balance and find stress relief.

In Vedanta practice, we train this aspect of ourselves, take care of it, and nurture it, so that we can both enjoy our external lives and go inward without it being an obstacle during meditation time. In meditation, we become aware of Annamaya kosha, explore it, and then go inward, to and through this and the other koshas.

The Kleshas (part 2 - Annamaya kosha)

The Annamaya Kosha forms the gross body. The primary way to impact this kosha is through asana. It is affected by the 5 kleshas as follows:

  • Avidya (Ignorance): The Annamaya kosha or gross body is mistakenly seen as the self which colors the Atman (the true Self) and in so doing hides or covers it. This ignorance must be removed before the yogi can proceed to discover their real nature and purpose.
  • Asmita (Ego): This thought form identifies with the gross physical body as the animator of that body, pervading the entire body-mind complex and reinforcing it by becoming attached to it. Recognizing the illusive nature of this klesha causes it to evaporate.
  • Raga (Attachment): This klesha is supported by our desire nature. All of us have experienced this attachment to the body pleasures, the patterns of acquisition that often follow and how easily this can lead to suffering.
  • Dvesha (Aversion): This klesha alludes to a physical identification with what we don’t like. Aversions emerge from previous bodily experiences of pain and suffering. It is the hate or fear which follows the experience of physical anguish or extreme discomfort and can lead to a host psychological afflictions.
  • Abhinivesha (Clinging to Life): This klesha can only increase our identification with our physical/bodily existence, resulting in a fear of bodily death which makes it even harder for us rise above, perceive or identify with our spiritual nature.

As these kleshas are recognized and dissolved (or cleared) from the Annamaya Kosha, the first step is taken. As the other koshas are cleansed of these afflictions, the Atman (or Self), which is indescribable, is gradually recognized and eventually realized by direct experience; this is the goal of Yoga meditation, Advaita Vedanta, and certain Tantra practices.

Stay tuned, next: Further exploration of each Klesha and how it colors the Pranamaya kosha.

Rae Indigo is ERYT 500

Compassion and Yoga Are One

True compassion manifests as the sacred energy that flows through the heart chakra (Anahata chakra) to each and every living thing in the universe. Whenever it is accessed it enables us to feel a sense of oneness or unity with all. This is the goal and the essence of yoga.

Yoga students and teachers encourage compassion to blossom, becoming their inner guidance. This way it will constantly reminds them that it is not the perfection of a technique (or asana) that gives them the experience of Yoga, but the ability to access their own sacred energy.

Compassion is cultivated by observing our personal experience as we go through physical, mental or emotional hardships with an open heart and/or by perceiving the suffering of others with an open heart.

Whenever we experience a slight injury or pain, focus on allowing the awareness of that discomfort to expand, thus embracing and understanding those who live with chronic suffering or pain on a permanent basis. This expanded consciousness will aid tremendously in the development of compassion.

All the rules and structures that we have amassed will dissolve when we embrace another in their deepest suffering. This compassion then becomes the catalyst that allows the great yogic teachings to guide us in realizing that the physical body is simply a temple housing the Divine Self.

According to yoga philosophy and science, disease manifests not so much from physical forces, but from a disconnection with our source or spirit. Whenever we are able to recognize and realize who we really are, healing is accelerated.

When we study Patanjalis yoga sutras we see the reasons for this separation are defined in the Kleshas Sutra II-3; Avidya (ignorance of our true nature), is the prime cause of forgetting. Avidya is the individual cosmic hypnosis or illusion imposed on all forms that makes them express, perceive, and interact with one another as though each has its own separate reality. When we strive to become compassionate beings we realize our ability to help others is directly affected by our own belief in this most basic of concepts.

Compassion and Yoga Are One

By constantly refining and rediscovering the many yogic practices each person is able to gain the benefits of healing. Many times the actual healing was not solely a physical cure, but a rebalancing of the energies that flow through the body, the mind and the emotions, touching the spirit. This rebalancing enables everyone to gain a sense of peace and clarity, especially when making decisions and changes based on the highest level of healing.

Yoga is the creation of this balance of energies and it grants the natural intelligence of the body and mind to correct itself. It is for this reason that most of the gentle and compassionate practices can positively affect any disease or imbalance. By facilitating the alchemy of connecting hearts and souls with spirit, we remember that inherently, we are all one!

Ordinarily much of humankind is dumbfounded by the alluring participation of illusory sense experiences, and clings to various delusive material forms as though they were the reality, the cause and even the security of his or her existence. The yogi however, is ever conscious inwardly of the sole reality and spirit, and sees maya and avidya (universal and individual delusion) as merely a flimsy web holding together the atomic, magnetic, and spiritual forces that give him a body and a mind with which to play a part in the cosmic drama of the Divine’s creation.

Rae Indigo is ERYT 500

Listening to Your Heart

If we take a moment and look deeply, most of us will realize that in our heart we feel a desire to be more in harmony with our true nature, to recognize the inherent ability to rest in who and what we really are. Plants don’t feel this desire. They cannot create an image of themselves and therefore aren’t a bit confused about where they came from, or who they really are or how they should be.

On the other hand we humans are thinking beings. Whether we like it or not our minds play a significant role in our existence. This is also why it is so important to direct our minds toward that process of being in more harmony with our true Self. We can “think” from the heart, or as some people would say “live from the heart.” This does not mean that we should be motivated by passions, it means something totally different. Thinking (or living) from the heart means from our center, our core. This will establish a rock solid realization that we are a part of a greater whole, a whole from which nothing and no-one is excluded. And intuitively seeing that everything and everyone exists for this greater whole. Therefore this is our contribution, even if we do not know exactly what it is. Living from the heart, from the center or core, is a state where knowing is not a requirement.

Our True Nature…

We are often preoccupied with this or that and forget that there is an entire natural world that lives like this; in absolute harmony with who and what it really is. This we call “Nature,” and then we experience ourselves as outside observers, disconnected from it, which in turn creates the urge in us to seek “being with Nature.” Sadly, we frequently forget that we are an inseparable part of it, that it is always here, within us, exactly where we are, as close as the nose on our face.

When we consciously connect with our breath as it moves in and out of our body, and we truly feel our body, feeling the warmth, the presence and the “Nature” in our body. And this “Nature” has a voice of its own. According to Zen this is the voice of “no mind.” The body is equipped with an active mind, a thinking (or thought producing) apparatus, but in itself is still “no mind.” It functions from “no mind.” Just like everything in nature; no thought is necessary for a flower to open and release its fragrance for all to smell.

Meditation starts by inviting our mind to calm down, to be still, so that our hearts may open up to the voice of nature once again, to the voice of ‘no mind’. We can feel this voice of nature because it is identical to our center (our core).

And rest assured that this voice has never been lost, nowhere, neither inside of you or outside. Because that is simply just not possible. At most it may be overlooked, obscured, covered up by thoughts and/or emotions. But it is still resonating from deep within, patiently, diligently, knowing that sometime, someday when you take time to listen you will hear, and rediscover what has always been, always is, and always will be.

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

And…Mindfulness: Benefits & Cultivation…

*Rae Indigo is ERYT500.

Jnana or Bhakti – Which Are You?

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

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

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

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

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

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

Which are you, a jnani or a bhakti?

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

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

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

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

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

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

*Rae Indigo is ERYT500.

Aids to Discovering Spiritual Truth

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

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

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

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

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

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

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

*Rae Indigo is ERYT500.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

*Rae Indigo is ERYT500.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

*Rae Indigo is ERYT500.