Tag Archives: Yoga Sutras

Yoga – Is It a Religion? (Part 2)

Again – yoga means union! The word Yoga means union, and comes from "yuj" which means "to join," to bring together into union the various aspects of yourself that were never divided in the first place. From that comes the direct experience of yourself (Self) that is beyond the false identities stemming from the seemingly countless colorings of attraction and aversion. Another, more contemporary adaptation of this principle is the word holistic, meaning to become whole, or to realize your underlying wholeness.

Patanjali describes this in the Yoga Sutras (1.2) where he defines Yoga as the mastery or control (nirodha) of the modifications of the chitta (“stuff” of the mind or mind field), allowing the true Self to then come shining through (1.3). Patanjali also explains that the purpose of Yoga is discrimination (viveka) among the inner processes (Sutras 2.26-2.29). Similar processes of mastering and/or integrating the mind may be a part of some religions, but that does not mean that regulating your mind in this way is, in itself, a religion.

Yoga and religion both share many common virtues. As with many religions, yoga also recommends meditation on, and cultivation of lovingness, compassion, goodwill and acceptance, as well as non-violence, truthfulness, training the senses, non-possessiveness, and other such virtues (see Patanjali’s Yoga Sutras 1.33, 2.30-2.32). So although, religions and yoga both recommend cultivating such virtues, it is self evident that cultivating these ways of being or living are not themselves religion. When these are practiced in yoga, the subtler, finer, truer aspects of our being are revealed, and this may or may not be seen in the context of religion.

Yoga – Is It a Religion? (Part 2)

By definition, is yoga a religion?

1. According to Encarta World English Dictionary, religion posits that people's beliefs and opinions concern the existence, nature, and worship of a deity or deities, and divine involvement in the universe and in human life.

  • Yoga does not require the worship of any specific "deity or deities." The word divine is defined (in dictionaries) as coming from, or connected with God or gods. Yoga does not give specific instructions for the "existence, nature, [or] worship". Yet, yoga acknowledges that bhakti Yoga, the path of devotion is a valid aspect of yoga. Yoga does not tell you where to direct that devotion, or the specific methods by which you should do it. This “direction” of devotion is left to personal religious preferences.

2. Religion adheres to a particular institutionalized or personal system of beliefs and practices relating to the divine.

  • The word divine is defined as relating to God or gods, and yoga itself does not set forth any designation to what or whom one should direct their worship, nor does yoga require it. Although yoga definitely acknowledges the value of bhakti yoga, it does not dictate which form that should take for an individual person. Also, yoga itself is not institutionalized as a religious system, although some of the principles are contained within many religions or other religious systems (examples: kindness to other people, taking care of one's body, regulating breathing, or quieting the mind).

3. Religions establish a set of strongly-held beliefs, values, and attitudes that somebody lives by.

  • Some may argue that yoga is a religion by the very definition of religion as being a set of strongly-held beliefs, values, and attitudes that one lives by. This is not necessarily true since this could also apply to many other things as well, including governmental, educational, psychological, social, cultural, or familial ways of living.

Fortunately, most people have a working, day-to-day, common language sense of the meaning of a religion, and it simply does not apply to yoga.

Coming next, part 3 of "Yoga – Is It a Religion?"

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 14)

Teacher Training (TT) programs often avoid the spiritual aspect of yoga. Just a brief review of some of these schools and seminar offerings will reveal that in many modern yoga teacher training programs, only a small percentage of the curriculum deals with the spiritual aspects of Yoga, and these spiritual aspects are to be the true focus of yoga. Here again we see this modern focus leaning heavily toward the physical aspects of yoga and so limited compared to the authentic yoga of the ancients.

In many of these TT programs one can become a "certified" yoga teacher without having spent a single minute engaging the face-to-face instruction of a teacher studying the traditional yoga texts.

Do you really want to become certified with no face-to-face teaching of authentic yoga? The Hatha Yoga Pradipika and the Yoga Sutras are two of the most authoritative texts in Yoga. Sadly, as a common example of the current state of modern yoga teacher training, the most well known agency in America (that claims certifying authority for yoga schools) has structured its standards with such a focus on the physical that it is possible for a student to become a certified yoga teacher without having spent a single minute in the face-to-face instruction of a teacher who is well versed in these texts or any of the other traditional Yoga texts.

About yoga in the US: Georg Feurstein, a well recognized scholar and teacher says: "It's a mess"

Approaches to the True Goal of Yoga (Part 14) 

As if the state of yoga and yoga teacher training here in the west were not already bad enough, there’s an online company that has started to offer a $49.99 online yoga teacher training program. All you have to do is purchase their program via credit card, read their material, and take a written online exam, which consists of multiple choice questions. You can become a "Certified Yoga Instructor" and will also receive an online transcript that mentions your score, which can be used "to prove your certified credentials". Interestingly, their promotional material even explains that the certificate that you will receive does not even mention the word “online.”

When asked by LA Yoga Magazine, “How would you describe Yoga in the US today?” Georg Feurstein elaborates:

“It’s a mess. And you can quote me on that. Anything that comes to America or the West in general, immediately gets individualized and commercialized. There has always been great diversity in traditional Yoga, and this diversity was based on the experience of masters. Today even beginning teachers feel qualified to innovate and create their own trademarked Yoga system.

"So, looking at the Yoga movement today, part of me feels very saddened by it, but then I also see that it contains the seeds of something better. Also, amazingly, Yoga can be beneficial even when it is reduced down to posture practice. But people shortchange themselves when they strip Yoga of its spiritual side."

It’s distressing that there are Asana teachers who say that they do understand the authentic goals of yoga, and would like to share these higher teachings with their students. However, some of them who teach at well known "Yoga Studios" around the country (USA) have privately confided that they have been directly told by studio owners to not teach this, and that if they do, they will no longer be allowed to teach there. This puts these teachers in an awkward position. Even though they understand and seek authentic yoga in their personal lives they’re discouraged (sometimes forbidden) from sharing this with students out of fear for losing students and their payments for classes.

Be positive, there’s a good chance the pendulum will swing back. Although modern yoga teaching may have gone far off track in recent years, there is some movement towards providing training that focuses on the authentic and every yoga teacher should be encouraged to head in that direction. It seems that the pendulum has swung so far away that it might slowly be starting to swing back to the real goals of authentic and traditional yoga.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 15).” This next blog article will illustrate some modern styles of yoga, their names and how they differ from the four traditional schools of yoga.

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 9)

What constitutes success with Yoga? There are many implications regarding the shift from traditional to modern perspectives on the nature of Yoga. In relation to modern Yoga and its shift from traditional Yoga, there are two main perspectives worth considering as far as the success of each:

  • According to the modern or contemporary view, the success of Yoga is judged by an improved state of the physical body and the reduction of physical disease.
  • According to the ancient view, the success of Yoga is judged by the degree to which one experiences realization of the eternal (or higher) Self, which is beyond the physical body, its maladies, and its inevitable death.

Today yoga is often seen as a medical treatment, as if it was reduced to a physical therapy program. There are even efforts to have modern yoga covered by insurance programs, using it as a treatment for specific diseases. While this may be good for the physical health of people, it tends to convince people that yoga is only a physical program.

Approaches to the True Goal of Yoga (Part 9)

Useful treatment modalities such as Physical Therapy and Occupational Therapy are very effective and needed professions. However, designing such treatment methods and calling them "Yoga" is a huge disservice to both those professions and to yoga.

Remember, the sole purpose of yoga is spiritual in nature. Yoga is a systematic program whose sole purpose is spiritual, whether you call it enlightenment, Self-realization, or other similar terms. The purpose for working with the physical body is so that the body is not an obstacle in certain yoga practices such as meditation, contemplation, and prayer. Obstacles to these spiritual practices are naturally minimized (or completely removed) in the process of following the traditional teachings of yoga.

Yoga is now often prescribed for its side-effects and this leads to a confusion of goals. The goal of traditional Yoga is spiritual in nature, and the side effects regularly include physical healing. In modern times, when yoga techniques are being practiced for their side-effects, the real goal is usually being ignored.

By developing physical therapy programs and labeling them “yoga,” and by focusing on one small aspect of yoga (the physical), we find that the whole, greater, truer meaning of yoga is lost to anyone who would seek the higher ground.

It would be so much clearer if classes that are predominantly about asanas (postures) were called asana classes instead of yoga classes, though this isn't likely to happen.

Imagine for a moment that you were to go to a lecture by a yoga scholar, but the promotional material only announced that he was going to teach a “yoga class.” People would likely show up with their mats and/or other paraphernalia. But he might be giving a lecture on yogic contemplation, or jnana Yoga. What if people showed up to find it was a two hour religious ritual led by a Hindu pandit or a Buddhist priest, rather than a class about asanas.

Doesn’t it seem strange that one small part of yoga called asanas gets elevated to the status of using the whole or all-encompassing name yoga? The same is true of other parts, which together, comprise yoga. Remember Bhakti Yoga is only a part, as is Hatha Yoga, Jnana Yoga, Karma Yoga, Kriya Yoga, Kundalini Yoga, Laya Yoga, Mantra Yoga, Nada Yoga, Raja Yoga, Tantra Yoga, etc. They are all parts and “Yoga” is the whole.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 10),” which will deal with the touchy subject of using the subtle methods and powers of yoga as a money making technique.

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 6)

The human body is a fascinating and beautiful instrument, and should be properly taken care of, however, according to traditional yoga the body is an instrument, and is not itself the goal.

Approaches to the True Goal of Yoga (Part 6)

This is not meant to imply some anti-body perspective. And, it is not a conflict between philosophies. Instead it should be seen as a misunderstanding of goals and tools.

Again, as has been stated before, the goal of Yoga is Yoga, period.

As a matter of fact, none of the lower levels is the goal. In authentic, traditional yoga, the student works with and trains all levels of their being, including relationships, self-exploration, senses, body, breath, and mind. However, none of these are themselves the final goal of yoga.

The aspirant following a path of authentic, traditional yoga balances their training of the following:

  • Relationships: The aspirant builds relationship with the world through practices such as non-violence, truthfulness, non-stealing, remembering truth, and non-possessiveness. Building better relationships with the world is not itself the goal of traditional Yoga.                                                                                                         
  • Senses: The aspirant trains the senses so as to be able to consciously regulate them in positive ways, although working with the senses is not itself the goal of traditional Yoga.                                                                                                                                                                        
  • Body: The aspirant works with the body so as to make it flexible, strong, and steady, but working with the body is not itself the goal of authentic Yoga.                                                                                                                                                                                                               
  • Breath: The aspirant trains the breath so as to make it smooth, slow, and serene, but training the breath is not itself the goal of traditional Yoga.                                                                                                                                                                                                                               
  • Mind: The aspirant deals with the mind at all of its levels, although exploring and dealing with the mind is not itself the goal of authentic Yoga.      

It is important for the student to realize that the single goal of Yoga is beyond all of these, while these are to be considered obstacles or “veils” that block the realization of the Self, Truth, or Reality that is being sought. Because they are the obstacles, they are emphasized in regular practice so that they may cease to cover the eternal center of consciousness.

Swami Rama writes about the comparison of traditional Yoga and modern Yoga in his text, “Path of Fire and Light”:

"The majority of people view Yoga as a system of physical culture. Very few understand that Yoga science is complete in itself, and deals systematically with body, breath, mind, and spirit.

"When one understands that a human being is not only a physical being, but a breathing being and a thinking being too, then his research does not limit itself to the body and breath only.

"For him, gaining control over the mind and its modifications, and the feelings and emotions, become more important than practicing a few postures or breathing exercises. Meditation and contemplation alone can help the aspirant in understanding, controlling, and directing the mind."

In his opening paragraph of “Lectures on Yoga,” Swami Rama explains:

“The word Yoga is much used and much misunderstood these days, for our present age is one of faddism, and Yoga has often been reduced to the status of a fad. Many false and incomplete teachings have been propagated in its name, it has been subject to commercial exploitation, and one small aspect of Yoga is often taken to be all of Yoga. For instance, many people in the West think it is a physical and beauty cult, while others think it is a religion. All of this has obscured the real meaning of Yoga.”

In the second volume of Path of Fire and Light, Swami Rama goes even further, where he flatly declares:

"The word 'Yoga' has been vulgarized and does not mean anything now.”

So again, as an important reminder, the goal or destination of Yoga is Yoga itself, union itself, of the little (separate or egoic) self and the True Self.

Swami Sivananda Saraswati (founder of Divine Life Society of Rishikesh, India) writes of Ashtanga Yoga:

"It is said that the original propounder of classical Yoga was Hiranyagarbha Himself. It is Patanjali Maharishi who formulated this science into a definite system under the name of Ashtanga Yoga or Raja Yoga. This forms one of the Shad-Darsananas or Classical Systems of Philosophy…. Patanjali's Raja Yoga is generally termed the Ashtanga Yoga or the Yoga of Eight Limbs, through the practice of which freedom is achieved."

Many people work with diet, exercise and interpersonal relationships. This may include physical fitness classes, food or cooking seminars, or many forms of personality work, including support groups, psychotherapy, or confiding with friends. When done alone, these are not necessarily aimed towards yoga, and are therefore not yoga; however beneficial they may be.

And yet, combining work with the body, food, and relationships may very much fall under the “domain” of yoga, when yoga is ultimately the goal. The key to understanding this concept lies within that which one holds in their heart and mind, plus their degree of their conviction. Without that being directed towards the state of yoga, these methods can hardly be called yoga.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 7).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 4)

There are six schools of classical Indian philosophy. These are:

Approaches to the True Goal of Yoga (Part 4)

A brief review of those six schools or systems will easily clarify the true nature of authentic Yoga as being a system of spiritual pursuit. There is not universal agreement on there being 6 schools as some consider the teachings of Buddha to be a seventh system or school of Indian philosophy, rather than a separate system. This is because the Buddha’s methods come from the same root. In addition, some others consider any divisions between schools to be inaccurate, stating that the only valid and authentic Yoga comes directly from the ancient texts, the Vedas.

Yoga is one of the classical schools of Indian philosophy: To understand the true nature of Yoga as a path of spiritual realization, it is necessary to have some small understanding of all of the six classical schools (or systems) of Indian philosophy, of which Yoga is one. By understanding Yoga in that context, it will be easier to more fully delve into Yoga as the enlightenment practice that it actually is, rather than the mere physical fitness program it has recently come to be known as. The sincere student (or seeker) can then discriminate between authentic teachings and modern adaptations.

Yoga contains (or is built on) other philosophies: It is important to note that the Yoga system contains, or is built on four of the other systems or schools of Indian philosophy (Nyaya, Vaisheshika, Mimasa, and Sankhya). In other words, it is not necessary to go into great depth into those as separate studies and/or practices. These four are adequately incorporated into the Yoga system, from the standpoint of doing the practices. Additionally, the Vedanta system is a practical companion to the Yoga system.

The exact dates of formalizing the six systems are not known. The studies were originally transmitted by purely oral means (writing had not yet been created). However, estimates generally range from about 2,000-3,000 or more years ago. Some say the roots of these are as much as 5,000-10,000 years ago, or more. The absence of clear dates is also explained as coming from the fact that the students/practitioners were so focused on the timeless quality of higher truths that they simply didn't care to record dates.

Here’s a brief description of each of these six schools:

  • Yoga: Yoga offers practical methods for obtaining direct experience, systematically dealing with all of the levels of one's being while striving to experience the eternal center of consciousness. Yoga is best described in the Yoga Sutras and involves systematic witnessing of your inner states, so as to experientially go beyond all of them to the center of consciousness.                                                                                                                                
  • Sankhya: Sankhya philosophy offers a framework for all the levelof manifestation, from the subtlest to the grossest. Sankhya comes from samyag akhyate, which literally means that which explains the whole. Sankhya deals with prakriti (matter), purusha (consciousness), buddhi or mahat (intelligence), ahamkara (I-am-ness), three gunas (elements of stability, activity, and lightness), manas (mind), indriyas (cognitive and active senses), and the five subtle and gross elements (earth, water, fire, air, and space).                                                                                                                                                   
  • Vedanta: Vedanta philosophy and practice provides contemplative methods of self-inquiry leading to the realization of one's true nature, that which is not subject to death, decay, or decomposition. A major key of these practices is contemplation on the Mahavakyas. The teachings of Vedanta are best captured in the books of the Upanishads. The text, Vivekachudamini (Crest Jewel of Discrimination) by Adi Shankaracharya is an excellent source, and is available in English translation.                                                                                                                                                                                     
  • Vaisheshika: The Vaisheshika system was developed by Prashastapada and emphasizes the physical sciences such as chemistry, it also includes exploring the elements of earth, water, fire, air and space, as well as time, mind and soul.                                                                                                
  • Nyaya: The Nyaya system was founded by the ancient sage Gautama, and deals with logic, the process of reasoning. Doubt is considered a prerequisite for philosophical inquiry. Other systems of Indian philosophy draw on this process.                                                                                                          
  • Mimasa: The Mimasa system was founded by Jaimini and pursues freedom through action. It has a detailed philosophy related to ritual, worship and ethical conduct, which developed into the philosophy of karma.  

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 5).”

Rae Indigo is ERYT 500

Approaches to the True Goal of Yoga (Part 3)

Most respected Western publishers acknowledge authentic, traditional yoga, this is quite unlike many of the so-called modern and highly competitive yoga teachers and yoga schools.

The following definition of yoga is excerpted from Funk & Wagnalls New Encyclopedia: YOGA (Skt. yuga, “yoke”), one of the six classic systems of Hindu philosophy, distinguished from the others by the marvels of bodily control and the magical powers ascribed to its advanced devotees. Yoga affirms the doctrine that through the practice of certain disciplines one may achieve liberation from the limitations of flesh, the delusions of sense, and the pitfalls of thought and thus attain union with the object of knowledge. Such union, according to the doctrine, is the only true way of knowing. For most Yogi (those who practice Yoga), the object of knowledge is the universal spirit Brahma. A minority of atheistic Yogi seek perfect self-knowledge instead of knowledge of God….

There are currently two main perceptions of yoga which have recently shifted a great deal in the past century, particularly the past couple decades. Most of this is due to changes made in the Western hemisphere, particularly in the United States, although these shifts are not solely an American phenomenon.

The gist of these shifts can be summarized in two perspectives, one of which is modern and false, and the other of which is ancient and true.

  1. False: Yoga is primarily a physical system with a spiritual component.
  2. True: Yoga is primarily a spiritual system with a physical component.

Unfortunately, the false view that Yoga is primarily a physical exercise program is now the dominant viewpoint. This false view is spreading through many institutions, classes, teachers, books, magazines, and then on to millions of students of modern Yoga. These students often have little or no knowledge (or interest) in the spiritual goals of ancient, authentic, traditional yoga and yoga Meditation.

Approaches to the True Goal of Yoga (Part 3)

To understand the recent “devolution” that asserts yoga is only a physical exercise program is an essential step for the modern seeker of authentic Yoga.

Using a common Christian point of view as an example of this devolution; many Christians are of the belief that Yoga is merely attaining and maintaining a higher degree of physical fitness. This is as false as saying that Christian communion is merely drinking wine and eating bread with a meal or that baptism is as simple as taking a shower or bath. Remember, the goal of Yoga is Yoga.

This article will close with another definition of yoga from the Columbia Encyclopedia (Sixth Edition, 2001-07) – Yoga: [Skt. = union]: A general term for spiritual disciplines in Hinduism, Buddhism, and throughout South Asia that are directed toward attaining a higher consciousness and liberation from ignorance, suffering, and rebirth. More specifically it is the name of one of the six orthodox systems of Hindu philosophy. Both Vedic and Buddhist literature discuss the doctrines of wandering ascetics in ancient India who practiced various kinds of austerities and meditation. Also, it’s the basic text of a yoga philosophical school; the Yoga Sutras of Patañjali (2nd cent. B.C.), being a systematization of one of these older traditions.

Stay tuned, this series will continue – coming up next; “Approaches to the True Goal of Yoga (Part 4).”

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 4 – Manomaya kosha)…

Mana means mind and Manamaya (or Manomaya) kosha is the sheath responsible for processing thoughts, feelings, mind and emotions. It is in direct control of the operation, through the prana, of the physical body and senses. Swami Jnaneshvara Bharati says of this kosha: “It is like a supervisor in a factory, in that it gives instructions, but is not supposed to be the manager of the factory of life. Because of this, it naturally has doubts, and created illusions. When it receives clear instructions from the deeper level, it functions quite well. However, when it is clouded over by its illusions, the deeper wisdom is clouded over.”

During meditation, we become aware of Manamaya kosha, we can then explore it, and then go inward, to and through the remaining two koshas. This is what we commonly call the “monkey mind” and it is through the lens of this dimension that we perceive the world and our likes and dislikes (raga and dvesha) through the agency of our five senses.

Patajajali tells us in the yoga sutras: “Yogash chitta vritti nirodhah. Tada drashtuh svarupe avasthanam”. (“Yoga is the mastery of the activities of the mind-field. Then the seer rests in its true nature.”)

The Kleshas (part 4 - Manamaya kosha)...

The Manamaya Kosha forms the mental body. The primary way to impact this kosha is through meditation. It is affected by the 5 kleshas as follows:

  • Avidya (Ignorance): When the Manamaya kosha or mental body has mistakenly identified the Atman with the thinking mind it is easy to get “stuck” in this sheath feeling like we’re abducted by our mind. In order to break this spell, practices like pranayama (breathing) and pratyahara (mental withdrawing of the senses), are quite efficient and effective.
  • Asmita (Ego): When the ego becomes aware of the Manamaya kosha and identifies with all the constant mental chatter, this becomes an obstacle to meditation, forbidding us to evolve to the point where we can work on the remaining two koshas.
  • Raga (Attachment): Thoughts animate the Manamaya kosha and pleasant thoughts inhibit deep meditation. To prevent this we need to go beyond the fluctuations of the mind and master its activities. This is the basis of the Yoga Sutras.
  • Dvesha (Aversion): Just the opposite of the Raga klesha, unpleasant thoughts are repulsive and being stuck in dealing with them also inhibits the deeper stages of meditation. Regular meditation practice settles these disturbing thoughts and lets us advance toward our goal of a mind at peace.
  • Abhinivesha (Clinging to Life): This klesha increases our identification with our mental body, and this causes us to fear that if our thought activity stops, so do we. 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.

As noted in my last posts as these kleshas are recognized and dissolved (or cleared) from the Manamaya kosha, we move on to the remaining koshas enabling them to 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 goal of Yoga, meditation, Advaita Vedanta, and certain Tantra practices.

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

Rae Indigo is ERYT 500

The Kleshas (part 3 – Pranamaya kosha)…

Prana means energy, maya in this case means body or vehicle. The Chinese call it Chi, the yogis Prana or life force. Prana moves around the body through channels, called nadis. Some 72,000 reportedly, but who counted them, nobody knows. When we practice asana and pranayama, we are affecting Pranamaya kosha.

Prana enters into the body not only through food and water, but it also comes into the body via of the breath. One of the major benefits of yoga is that we become more and more conscious of our breathing, and eventually we learn to take proper deep breaths. Practicing diaphragmatic breathing, complete yogic breathing, and alternate nostril breathing are specifically designed to enhance the proper functioning of this second sheath. This leads to an increase of prana into our system which literally makes us feel more alive plus it invigorates and powers Pranamaya kosha.

Additionally, getting plenty of fresh air and sunlight is essential for maintaining the health of the vital force. Yoga texts often refer to the sun as the ultimate source of Prana.

The Kleshas (part 3 - Pranamaya kosha)...

The Pranamaya Kosha forms the energy body. The primary way to impact this kosha is through breathing. It is affected by the 5 kleshas as follows:

  • Avidya (Ignorance): When the Pranamaya kosha or energy body has mistakenly identified the Atman with Prana, mind and/or intellect, it is impossible to discover the Atman’s true nature which is entirely distinct from this and the other four sheaths. This identification must be transcended before the yogi can proceed to discover their true Self.
  • Asmita (Ego): When the ego becomes aware of the Pranamaya kosha and identifies with it, this prevents the exploration of it and the proceeding inward, to and through it to the remaining three koshas.
  • Raga (Attachment): As Pranayama energizes the Pranamaya kosha it can become a rapturous experience that we easily become attached to. To explore the deeper aspects of Prana and Pranayama, we will need to achieve a state beyond the fluctuations of the ego, ordinary senses and the mind.
  • Dvesha (Aversion): Sometimes attempting to going beyond the Pranamaya kosha seems like an epic fail and we may worry that we’re not anywhere near “getting it,” and maybe we still find altering our breathing to be surprisingly stressful. This creates aversion and it can be overcome by persistence and regular practice.
  • Abhinivesha (Clinging to Life): This klesha will increase our identification with our energy body, resulting in a fear somewhat like suffocating. To overcome this identification we can practice a deep and abiding acceptance of our mortality. Whenever we refuse to cling we prepare ourselves to transcend this and the next three sheaths.

As noted in my last post as these kleshas are recognized and dissolved (or cleared) from the Pranamaya kosha, the next step is taken. As the remaining 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 Manamaya kosha.

Rae Indigo is ERYT 500