These two sutras (1.21 and 1.22) discuss the levels of intensity applied to actual practice and commitment to the goal. This way each person can progress at their own rate and still have a direct experience. Remaining aware throughout your practice is extremely useful and great freedom results from that awareness.
Yoga Sutra (1.21) – tivra samvega asannah. Tivra means fast, intense; Samvega is practice, momentum, conviction or enthusiasm; Asannah means very close, near.
Translated this sutra means…Those who practices with full intensity of feeling, vigor, and a firm conviction achieves concentration and its results quickly, as compared to those who’s practice is mediocre. More simply put – The goal is achieved rapidly through intensive conviction and practice
What Patanjali seems to indicate here is the intensity of conviction and practice will determine how quickly the reach the goal. Someone with all the time in the world to practice but with little conviction will not progress as rapidly toward the goal as someone (like most of us in the West) who has limited time but who’s practice is done with intense conviction and enthusiasm.
Yoga Sutra (1.22) – mridu madhya adhimatra tatah api visheshah. Mridu is mild, gentle or slow; Madhya means medium, moderate; Adhimatra is intense, strong; Tatah would mean, from that or from this practice; Api is also; Visheshah is differentiation or distinction (between levels).
This may be translated as…For all those who’s practices and conviction are both intense the degree of intensity is defined as three basic divisions of practice, those of mild intensity, medium intensity, and vehement intensity.
On the surface this sutra seems to be little more than an elaboration or restatement of sutra 1.21 (Success in yoga comes quickly to those who are intensely energetic), but in fact, the two sutras refer to related but separate ideas. According to traditional and modern commentators, sutra 1.21 addresses the practitioner in terms of their “relationship” to their practice while 1.22 refers to the “content” of the practice itself.
So what is meant by mild, medium or vehemently intense practice? On popular view is: a mild practice is one that is irregular and lacking in enthusiasm, basically luke-warm. The medium level of practice is more regular, but is isolated from the rest of the student’s life.
So what is a vehemently intense level of practice? This could be perceived as a practice that is led by being clearly, and continuously focused on the goals of yoga, where the student sees all aspects of their life as an opportunity for spiritual growth. The more that practice is incorporated into daily life, permeating all action, the sooner the veil of Maya (ignorance, illusion) diminishes. But here our Western conditioning may tend to push too hard, so caution needs to be exercised when our egos urge us to, “do more, work more, be more!” This caution reminds us that any practice or lifestyle that pushes on, disregarding balance and harmony will generally lead to lopsided development, and an outlook that is too rigid. By keeping these thoughts in mind, we are less likely to become attached to our physical practice and much less likely to judge and define ourselves by our progress (or lack thereof), which means we’ll be less likely to be distracted from our true goals. The bottom line is, all practice should be balanced by non-attachment.
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.
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).
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.
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.
Yoga Sutra (1.15) – drista anushravika vishaya vitrishnasya vashikara sanjna vairagyam. Drista means seen or perceived. Anushravika means revealed, heard (from others). Vishaya is objects, subjects or entities. Vitrishnasya is of one who is free from desire or craving. Vashikara means supreme, mastery or total control. Sanjna means awareness, consciousness or knowing. Vairagyam is non-attachment, indifference, dispassion or neutrality.
Translated this means…When the mind loses desire even for objects seen or described in a tradition or in scriptures, it acquires a state of utter (vashikara) desirelessness that is called non-attachment (vairagya). Or in other words: dispassion (or non-attachment) results from a balance in (or mastery of) the consciousness, and when the desire for all things that we see or have heard of is extinguished.
This non-attachment is not suppression nor detachment as these are both pretentious and a case of “doing” something. This non-attachment is instead a “non-doing” sort of thing. It means that your attention does not hold (or grab onto) any impression that appears in the mind in the first place. Non-attachment is cessation! If attachment does occur (whether appealing or aversion), and attention fixes itself on a deep mental impression, the subsequent non-attachment comes from the cessation of mental clinging, not from an act of forcefully prying attention away.
Patanjali further explains that non-attachment (vairagya) applies to progressively deepening levels of our being. While we might begin with our more shallow level attachments, such as the objects and people encountered in daily life, this practice is intended to deepen to include all of the objects or experiences even those we might have only heard about, including the many powers (siddhis) or experiences of the psychic or subtle realm. We gradually come to witness that even these are nothing more than distractions on our journey to Self-realization, and we learn to let them pass by as clouds in the sky.
Yoga Sutra (1.16) – tat param purusha khyateh guna vaitrshnyam. Tat is “that.” Param is higher, superior, supreme, transcendent. Purusha means pure consciousness, Self. Khyateh means through knowledge, vision, discernment. Guna represents the elements, prime qualities, constituents or attributes (three gunas of sattvas, rajas and tamas). Vaitrshnyam is that state of freedom from desire or craving (for the gunas)
This sutra can be translated to mean…Indifference to the subtlest elements, constituent principles, or qualities themselves (gunas), achieved through a knowledge of the nature of pure consciousness (purusha), is called supreme non-attachment (paravairagya). Or put another way: The highest state of desirelessness (unsurpassed non-attachment – paravairagya) arises from the experience of the true Self and in this state even the most basic elements of nature lose their power over us.
Supreme non-attachment (paravairagya) to the gunas (the three primal elements that the yogis refer to as the prime constituents of both manifest and unmanifest matter (prakriti) includes non-attachment in relation to not only the gross physical world, but also to the entire subtle, psychic and astral planes, as well as the causal realm out of which they arise.
Paravairagya comes after Self-realization and is described in these sutras as where non-attachment ultimately leads, that is, once you have the tool of samadhi and direct experience of the Self.
Practice (abhyasa) and non-attachment (vairagya) are the two foundational principles on which the entire system of Yoga rests. Through the cultivation of these two principles, all other Yoga practices evolve and eventually mastery over the mind field (chitta) occurs, and allows the realization of the true Self (Atman).
Regular practice keeps you headed in the right direction, while non-attachment provides you with a means to continue your inner journey without getting sidetracked by the pains and pleasures encountered along the way.
Abhyasa and Vairagya go hand-in-hand as companion practices, and they are the tools for mastering (nirodhah) the many levels (fluctuations) of the mind, thus allowing the experience of the true Self.
In order to properly practice and cultivate non-attachment, it is necessary to become consistently better at discriminating between which actions, utterances, and thoughts take you toward the goal of union, and those which tend to separate and divide. Developing this increasing discrimination is both a foundation practice and a subtle tool for advancing the inner journey.
Practice means having an attitude of persistent effort to attain and maintain a state of stable tranquility. Non-attachment involves learning to let go of the many attachments, aversions, fears, and false identities that are clouding the true Self.
Yoga Sutra (1.12) – abhyasa vairagyabhyam tat nirodhah. Abhyasa means practice (also cheerfulness). Vairagyabhyam is non-attachment, indifference (or dispassion). Tat means this (of those). Nirodhah in this context, means control, regulation, restraint or mastery.
Translated this sutra means these thought patterns are controlled via a balance between cheerful practice (abhyasa) and non-attachment (vairagya).
Yoga Sutra (1.13) – tatra sthitau yatnah abhyasa. Tatra means “of these two” (abhyasa and vairagya). Sthitau represents stability, consistence and undisturbed calmness. Yatnah is effort, persistent exertion or sustained struggle. Abhyasa means with (repeated) practice.
This sutra can be translated as: Practice (abhyasa) involves applying the chosen effort, and doing the actions necessary to bring a stable and tranquil state (sthitau). In other words – It means resolutely and consistently adhering to one’s practice of yoga until stable and undisturbed calmness is attained.
A note on Sthitau as a stable form of tranquility: This stability is more than just a matter of regaining your peace of mind when it has been lost, it is taking the extra steps when planning your life to support meditation; no only when meditating formally (like sitting meditation) but also when in “the marketplace.”
Yoga Sutra (1.14) – sah tu dirgha kala nairantaira satkara asevitah dridha bhumih. Sa means the same, that (practice). Tu is but or in any case. Dirga Kaka (Dirgha = long. Kala = time). Nairantarya is continuous; uninterrupted. Satkāra means seriousness; care. Adara is respect; consideration for others. Asevito (from asevita) means practiced, followed or continued. Drdha means sound, well founded. Bhumiḥ (from bhumi) basis, foundation or earth.
Put together all these words mean: When that practice is done for a long time, without a break, and with sincere devotion, then the practice becomes a firmly rooted, stable and solid foundation. In other words – Success can definitely be achieved through a sound and continuous practice over an extended period of time, when carried out in a serious and thoughtful manner.
Because consistency is such an important part of practice, choose a practice to which you commit yourself. Rather than be overenthusiastic when establishing your practice and taking on more than you have time (or energy) for, it is better to start by choosing a level of practice that you know you can maintain without a break. As your lifestyle changes to give you more time for meditation you can increase your time to include a session of longer duration.
Next in this series, Part 5 (Practice and non-attachment, cont.), Yoga Sutras 1.15 – 16.
Yoga Sutra (1.6) – pramana viparyaya vikalpa nidra smritayah. The five types of thought patterns to witness are:
1. Correct knowing (pramana)
2. Incorrect knowing (viparyaya)
3. Fantasy or imagination (vikalpa)
4. The void-ness that is deep sleep (nidra)
5. Recollection or memory (smriti)
Of the five kinds of thought patterns, pramana, or correct knowledge is the one to cultivate. Incorrect knowledge (viparyaya) or fantasy or imagination (vikalpa) are both made up of thought patterns that may have verbal expression and knowledge, but for which there is no real object or basis in existence. Dreamless sleep (nidra) is the subtle thought pattern which has absence or non-existance as its object. Recollection or memory (smriti) is mental modification of a previous impression.
Yoga Sutra (1.7) – pratyaksha anumana agamah pramanani. Pratyaksa is that which is right in front of our eyes (directly seen or perceived). Anumana means that which comes from the intellect (manas, a conclusion). Agamah (from agama), legacy or learning from reliable sources. Pramanani (from pramana), insight, accurate perception; accurate knowledge.
The Yogi learns to witness these five kinds of interfering thoughts (sutra 1.6) with non-attachment, discriminating between these five, and to cultivating the first type of thought, which is knowing correctly (pramana), and there are three ways of gaining correct knowledge:
1. Perception
2. Inference
3. Testimony or verbal communication from others who have knowledge.
According to the oral Yoga tradition, it is taught that you should not simply believe what you hear, but should seek your own direct experience. This is the meaning of the first of these three ways of knowing (Pratyaksa – perception). The second part is that of reasoning (Anumana – inference), whereby you want that experience to be understood in the light of your own inference or reasoning. The third part is that you seek the validation through some respected authority (Agamah & Pramanani – testimony). This might be an oral authority (e.g.; some respected person who has firsthand knowledge) or a written authority (such as the Yoga Sutras or Upanishads).
Yoga Sutra (1.8) – viparyayah mithya jnanam atad rupa pratistham. Viparyaya means false perception or false knowledge. Mithya, also false; misleading. Jnanam (root is Jnana) is knowledge, insight. Atad (a-not, tat-that) means “not that.” Rupa is form, nature. Atadrupa means different form. Pratistham (from root pratistha) is rooted, calming, compatible.
All together these words may be translated as “Error arises from knowledge that is based on a false mental construct” or “Incorrect knowledge (viparyaya) is false knowledge formed by perceiving a thing to be other than what it really is.”
Yoga Sutra (1.9) – shabda jnana anupati vastu shunyah vikalpah. Sabda means word. Jnana is knowledge. Anupati means consequent upon (real). Vastu can be reality, object, thing or entity. Sunya means devoid or empty. Vikalpah is imagining, illusion or semantic confusion (the illusion that a semantic construct actually exists).
Translated – “Imaginings are engendered by word/knowledge without regard for what actually exists in the real world.” Or in other words; “Fantasy or imagination (vikalpa) is a thought pattern that has verbal expression and knowledge, but for which there is no such object or reality in existence.”
Yoga Sutra (1.10) – abhava pratyaya alambana tamo-vritti nidra. Abhava means absence or non-presence. Pratyaya is cognition, impressions (i.e.; impressions in chitta via vrittis). Alambana is support, basis, foundation. Tamo means inertia (Tamas is one of the three gunas or basic properties of matter). Vrtti means lack of clarity (thought waves or patterns). Nidra is deep sleep.
Translated – “Dreamless sleep (nidra) is the subtle thought pattern which has as its object an inertia, blankness, absence, or negation of the other thought patterns (vrittis).”
Yoga Sutra (1.11) – anubhuta vishaya asampramoshah smritih. Anu (from), Bhuta (that which has been experienced in the past). Visshaya is experience (or objects of experience). Samasampramosash means neither being stolen or lost. Smrtih is memory or recollection.
This Sutra is translated to mean: “Recollection or memory (smriti) is mental modification caused by the inner reproducing of a previous impression of an object, but without adding any other characteristics from other sources.” Or more simply stated…”Memory is the recollection (in the current moment) of (past) experienced objects.”
Next in this series, Part 4 (Practice and non-attachment), Yoga Sutras 1.12 thru 16
The essence of all yoga practice is to remain positive in any situation that we find ourselves in. By remaining positive, our interactions with ourselves, others and the world at large become brighter, more productive and perpetuate a feeling of self-satisfaction, often referred to as the “feel good factor.” As a result we become healthier and more peaceful.
So how can yoga practice be used to develop this positive disposition? Simple, there’s a 3-step approach:
1 – Awareness
2 – Acceptance
3 – Attitude
Well now, let’s consider these three factors…
1.Awareness:
We can begin by becoming aware of what we’re thinking and how our thinking process actually works. We systematically train ourselves to be aware at all times of how our mind is working; our thoughts, thinking patterns and tendencies. Practice making this a habit and if it seems difficult, there are two meditation techniques which can be of great help – Antar Mouna and Yoga Nidra. Both these techniques help in the withdrawal of our senses into introspection or silent witnessing.
*Antar Mouna (inner silence meditation) is a pratyahara technique, pratyahara being the first of the four inner limbs of Raja Yoga anddeals with the activities of the conscious mind. Antar Mouna is the development of conscious awareness of all thoughts and mental activity. The technique involves creating, transforming and finally gaining control of the entire thought process.
*Yoga Nidra, generally referred to as “Yogic Sleep” is a 4000 year old guided meditation technique that leads to a deep and exquisite state of supreme stillness and insight where the body and mind can restore and rejuvenate. It can enable you to experience unshakeable peace, even during some of the most difficult times.
2.Acceptance:
Ironically, increased awareness brings about a heightened sensitivity to the issues at hand, where we are at risk of becoming too judgmental and critical of both ourselves or of others. This can set the stage for sending us into a vicious cycle of negativity unless we learn to first accept things as they are.
Develop a stance of “it is okay” to simply observe things the way they are, without being obsessively driven to try to change or control them. Just by being a witness of all that arises establishes an attitude of acceptance that leads to genuine love and real compassion, establishing the “bedrock” of positive thinking.
3.Attitude:
After we have fully accepted what lies within (or behind) our thoughts, we can then start working on how we “choose” to look at any particular situation, person or thing. These yoga techniques are essential in helping us to change our attitude. The Sankalpa (or resolve) that we establish through Antar Mouna and Yoga Nidra assists us in shaping our mind. This resolve in yoga is always takes the form of a positive statement e.g.; “I am becoming more positive every day”. Such positive conditioning when regularly used to fuel the mind will help greatly in shaping a positive attitude.
By regularly practicing these three (awareness, acceptance and attitude), you
Thought can become the master of us all, and as we all probably already assume, a good thought can be a good master and a bad thought can be a bad master. Good thoughts uplift us, making our mood brighter, and making us feel like we’re “on top of the world.” Bad thoughts on the other hand, can be compared to a backpack filled with rocks, slowing us down at every stage of our journey, often overcoming us with lethargy, disinterest or even violence and aggression. Hostile thoughts are especially destructive; even if we “hold them in” they tend to “eat us up” by draining our energy and vitality.
It seems as if every moment we’re alive we are continuously guided by our thoughts. Even when we’re sleeping; a good thought (as in a dream) can bring a smile to our lips, while a bad one can make us break into a cold sweat. So as long as our thoughts are our master, our mind is endlessly enslaved by them. This then would imply that even good thoughts are not really good as long as they are our master.
One of life’s hard realities is that a master/slave relationship will always result in the exploitation of the slave. This practical reality applies to all aspects of life and our relationship with our thoughts is no exception. As long as “thought” remains our master, it will continue to exploit our mind and through our mind we are exploited.
This can be quite humorous, but actually it is in fact humbling to realize that we are nothing more than a product of our thoughts; our actions, behaviors, and all that we are is just a consequence of the dominance that “thought” has upon us.
We become the vehicle and allow thought to be our driver. Now suppose this driver is having a bad hair day and decides to take their anger out on our vehicle (us). As the thought transforms from good to bad, our vehicle starts to get shaky, and all the jolting around causes it to experience excessive (and destructive) wear and tear.
My, oh my, if only that good thought had remained good, why did it have to turn bad? So, as you can see, what is a good thought today can become bad tomorrow, and it seems to do that totally by its own whimsical nature, without “you” even having a say in the matter. Now just imagine what our entire life would be like if it is continually dictated by our thoughts. We do what we do (action or inaction), in the hope that it will stimulate our thoughts (in other words, please our master), who in turn, will then gratify our senses. But we only hope for the best, when in fact, we have no control on how our master interprets what we do (or don’t do).
This begs the question; can we really enjoy the beauty of life, as slaves, without any control? If we look closely we’ll see that none of us even knows what this “beauty of life” really is, and honestly, these words will remain hollow as long as we continue to be slaves.
Time to Turn the Tables – “Role Reversal”
Now, consider what would happen if the role was reversed; if you could become the master and change the content and nature of your thoughts like you use the remote for your TV. What if you could be “genuinely” rejoicing from within, by simply willing it so, even in the face of the worst adversity! What if you could somehow “disconnect” your thoughts from the situation at hand and manipulate them to produce feelings of being totally free and blissful – in other words, you become the master of your thoughts, rather than the other way around?
The main point here is that can this be done? This relationship between slave and master can be altered? That is exactly what the science of yoga and the practice of meditation will achieve. And this is according to the great masters and the ancient scriptures.
As you explore the meditation process and begin to discover its secrets, you will start seeing situations with a new perspective, more as a “witness” than a victim. You will start feeling the control slowly flowing back into you when you establish your practice with a true spiritual purpose. Issues that would normally irritate you become surprisingly fewer in number; while an aura of peace starts to descend over you. You can start “switching off” disturbing situations and the thoughts that produce and/or accompany them with an ease that you never had (or realized) in the past.
This should certainly be reason enough to embark on the path of yoga and meditation without the need to “achieve” or “attain” any other goal?
Siddhis are the development of super natural powers by a student or aspirant of yoga when they reach the initial level or stage of samadhi called samprajnata samadhi (aka savikalpa samadhi). In this state, we are not fully immersed in the Universal (or Divine) Self. We are connected to it only from the outside and are not “one” with it. So, there is a sense of duality; “I and Universal Self”. It is at this stage that siddhis develop (or arise). There is the common yogic concept of the Ashta Siddhi (eight major siddhis). These are:
1. Anima : reducing one’s body even to the size of an atom
2. Mahima : expanding one’s body to an infinitely large size
3. Garima : becoming infinitely heavy
4. Laghima : becoming almost weightless
5. Prapti : having unrestricted access to all places
6. Prakamya: realizing whatever one desires
7. Isitva: possessing absolute lordship
8. Vasitva: the power to subjugate all.
Although Patañjali mentions the occurrence (and recognition) of 64 minor siddhis and 8 major siddhis (above) in the third chapter of his Yoga Sutras, he is very particular about warning the aspirant not to seek or be distracted by them. These siddhis become great obstacles to evolving spiritually. Patañjali warns that siddhis are not the aim or purpose of yoga practice. They are to be seen as signs that our sadhana is progressing toward the goal of unity (the ultimate goal of yoga). Siddhis are likely to tempt the aspirant, student or practitioner by powers and pride of one’s own achievements. But Patanjali says that the aspirant may be tempted even by the gods (who are jealous of mankind) to prevent him/her from reaching their goal. Steadfastness is the only way and no one should even develop any ego-sense that they are beyond such temptations. States similar to Samādhi can also be gained by various other means (like drugs) but they too are not to be pursued.
The attraction to these spiritual powers or siddhis is a common among spiritual seekers. It is an obstacle that causes us to divert from our path, thus stalling our progress towards Self-Realisation. It is rooted in our egotistic desire for fame and recognition. Because we do not yet have these powers, we can easily assume that those who have them are more advanced spiritually, even though they may be as much a slave to their past conditioning, negative thoughts and emotions as we are.
Even some of the most highly evolved spiritual beings like Swami Rama were not spared from this common desire.
I will close this article with the following story…
In his book, ‘Living with the Himalayan Masters’, Swami Rama told a story that he once met a swami who could shoot fire from his mouth for several feet. Swami Rama thought to himself that this man must definitely be more spiritually advanced that his master. Even the fire-thrower swami said to him, “You are wasting your time and energy staying with your master. Follow me and I will give you some real wisdom. I will show you how to produce fire”.
Swami Rama then went to his Master and told him, “I have found someone more advanced than you, I have decided to become his disciple.”
The Master replied, “I am delighted. Go ahead, I want you to be happy. What does he do?”
Swami Rama told him and his Master requested to meet this fire-thrower swami.
They walked for two days to meet this swami. When they arrived, Swami Rama was shocked to see the fire-thrower swami bowing down to his Master.
Swami Rama asked his Master, “Do you know him?”
His Master explained, “Of course. He left our monastery some time ago. Now I know where he has been hiding.”
At his Master’s request, Swami Rama asked the fire-thrower swami how long it took him to develop this ability. He proudly replied that it took him twenty years of practice to master this unique ability.
Swami Rama’s Master then said to him, “A match will produce fire in a second; if you wish to spend twenty years to produce fire from your mouth, you are a fool. My child, that is not wisdom.”
As Krishnamurti once said; “all these powers are like candles in the sun; they are like candle light when the brilliant sun is shining.”
To quote Eckhart Tolle, “Not to be able to stop thinking is a dreadful affliction, but we don’t realize this because almost everybody is suffering from it, so it’s considered normal. This incessant mental noise prevents you from finding that realm of inner stillness that is inseparable from being. It also creates a false mind-made self that casts a shadow of fear and suffering.”
To put things in proper perspective takes real intelligence (Buddhi – to be awake; to understand; to know), not more mind chatter. Then it is possible to realize that thought is only a tiny aspect of our intelligence. Tolle goes on to say: “All the things that truly matter – beauty, love, creativity, joy, inner peace – arise from beyond the mind.”
The obsessive thinking mind and yoga practice – a bad mix
When the ego-self (established by the thinking mind) is the one performing asana, the mind is actively engaged in self-criticism, comparing your performance with others, thereby judging yourself and those around you. Your mind becomes restless, agitated and engaged in internal conflict while your body is engaged in performing asanas. This internal conflict causes you to be emotionally reactive to whatever is happening at any given moment during your practice and you are engaged in the posture of ego which is contrary to the purpose of yoga – the deconstruction of the ego.
In the Yoga Sutras (1:2) Patajali defines the purpose yoga by saying, “Yoga means stopping the mental modifications.” (chitta vritti nirodah). There is no exact English translation, but roughly translated these Sanskrit words mean…chitta = stuff of the mind, vṛitti = modification (altering perception) and nirodaḥ = to control (find tranquility).
Basically this means that whatever form of yoga you are practicing, the highest priority and the fundamental purpose for the practice is to eliminate mental agitations and emotional reactions. Whenever performing yoga asanas, it is necessary to change from an ego-driven posture that is externally placing the body in a so-called “yoga asana,” while internally, the mind is engaged in conflict. This equates to practicing conflict and calling it yoga. So it stands to reason that in order to convert this ego driven posture into true yoga asana, you need to remove the ego-mind (which is continually engaged by external motivation).
Whenever a student of yoga is able to connect with the part of themselves that is aware beyond any ego-conditioned perception, they have an opportunity to change their reactions to external circumstances. These “knee-jerk” reactions are automatic and unconscious, arising out of the past (or the anticipated future) and can only be dismantled in the present moment. Even though these unconscious reactions tend to happen automatically, there is a part of us that is conscious and can become a witness, thus changing the reaction. When we are able to change our reaction, we can change from our very core and that will change us from the inside, instead of simply altering our external conditions. This is your divine potential, your inherent “Self”. Accessing this Self (or divine potential) has nothing to do with what we’re doing, but how (or from where) we are doing what we’re doing.
Five kinds of thoughts
According to Patanjali, there are only five kinds of thoughts. Although there are countless thought impressions that come into the field of the mind (chitta), which form the source and substance of the barrier (or veil) covering the true Self (Divine consciousness), they all fall into one or more of these five categories. In other words; while there may be many individual thought impressions, there are not countless types of thoughts to deal with, but only these five. This can help students and practitioners of yoga greatly in seeing the underlying simplicity of the science of Yoga, without getting lost in the apparent multiplicity in both the gross and subtle realms. These five thought impressions are:
Practice (abhyasa) and non-attachment (vairagya) are the two foundational principles on which the entire system of Yoga rests. Through the cultivation of these two principles, all other Yoga practices evolve and eventually mastery over the mind field (chitta) occurs, and allows the realization of the true Self (Atman).
1. Pramana/right impressions (or though