Keys to Practice Yoga Sutras

Making choices that lead to stable tranquility. In yoga, one of the central principles against which all decisions in life are made is the question of what will bring us in the direction of a stable tranquility. Sutra (1.13) the answer is practice.

Cultivating and training our self in this art of decision making will consistently lead us in the direction of inner peace and Self-realization. We need to repeatedly ask our self, "Is this what I am doing useful or not useful? Will this lead me in the right direction or the wrong direction?" When we do this, we can move in the desired upon direction with conviction, and in a spirit of non-attachment.

We need to reaffirm our conviction regularly: Of the core attitudes to develop and reaffirm, none is more important than conviction and persistence. Sutra (1.20). Often we seek the emergence of kundalini energy, or the spiritual awakening, but the first form of that to emerge is determination. It says, in a strong voice, "I can do it; I will do it; I have to do it!"

With this perpetual attitude as a companion, we will keep on going when our path seems to be filled with obstacles. With this insight, the same ego that is seen as an obstacle becomes a best friend.

Paradoxically, determination goes hand-in-hand with letting go, or surrender.

We need to be vigilant of the coloring of thoughts and realize that the joy of deeper meditation comes through the removing of mental obstacles that veil our true Self. Sutras (1.5, 1.4, 1.3

It is extremely useful to be ever mindful Sutra (1.20) of what colors the mind, particularly as it applies to attractions, aversions, and fears - Sutra (2.3). By being gently, lovingly mindful of the colorings both in daily life and during meditation, they can gradually be restricted - Sutra (2.4). This increasingly thins the veil over the true Self - Sutra (1.3).

Use 1 simple solution for 27 forms of negativity:

There are many positive suggestions in the Yoga Sutras for actions, speech, and thoughts, including the five Yamas of non-harming, truthfulness, non-stealing, remembering the creative force, and non-acquisitiveness - Sutras (2.30-2.34). 

However, we often are not able to completely live up to these high standards. Whenever our actions, speech, or thoughts are contrary to these principles, they may be accompanied by anger, greed, or delusion. They may be mild, medium, or intense. Thus, there are 27 combinations of these three triads Sutra (2.34). Though we may never have counted the combinations in this way, we are all familiar with the diverse way in which negative emotions can cause problems. However, there is a single principle in dealing with these (although taking effort and attention), that is to retrain the mind by repeatedly reminding it that this is going in the wrong direction, and will bring us nothing but unending misery Sutras (2.33, 2.34). While this can sound as an oversimplified solution, it is extremely effective in clearing the mind, and is well worth studying and practicing every day. It opens the door for subtler meditation.

Train the mind to be one-pointed: There are several predictable obstacles on the inner journey, according to Patanjali. These include illness, dullness, doubt, negligence, laziness, cravings, misperceptions, failure, and instability Sutras (1.30-1.32). However, there is a single antidote that deals extremely effectively with these, and that is to train the mind to be one-pointed  - Sutra (1.32). Whether the means of one-pointedness is mantra, a short prayer, a remembered principle, or being focused in the work we do, this seemingly simple practice is profoundly useful. It must be practiced and experienced to be fully appreciated.

Witness everything: There is a single process that threads its way throughout the Yoga Sutras. That is to systematically observe, explore, set aside with non-attachment Sutras (1.12-1.16), and go beyond each of the levels of reality and our own being. The meaning of witnessing is a simple formula: 

Witnessing = Observation + Non-attachment

To witness everything involves systematically disentangling from the thought patterns Sutra (1.4), witnessing thoughts Sutras (1.6-1.11), cultivating remembrance or mindfulness Sutra (1.20), moving through the levels of awareness Sutra (1.17), and dealing with the gross - Sutras (2.1-2.9), the subtle Sutras - (2.10-2.11), and the subtler - Sutras (3.9-3.16)

Witnessing our thoughts is a most important aspect of Yoga practice. It means to be able to observe the natural flow of the mind, while not being disturbed or distracted. This brings a peaceful state of mind, which allows the deeper aspects of meditation and samadhi to unfold, revealing that which is beyond, which is Yoga or Unity.

Discriminate at all levels: The entire science of Self-realization of Yoga rests on discrimination (viveka). Discrimination is used to make choices that bring stable tranquility - Sutra (1.13). The purpose of the eight rungs of Yoga is discrimination - Sutras (2.26-2.29). Razor-like discrimination Sutras - (3.4-3.6) is used to separate the seer and the seen Sutra (2.17), so as to break the alliance of karma - Sutras (2.12-2.25), and to get past mistakes of ignorance, or avidya - Sutra (2.5). The subtler discriminations involve many subtle experiences - Sutras (3.17-3.37, 3.39-3.49), as well as mind and consciousness - Sutras (3.50-3.52, 3.53-3.56), with the highest discrimination leading to absolute liberation.

One of the most simple, straightforward, and useful ways to practice discrimination is to reflect on our actions, speech, and thoughts, and ask ourselves: "Is this useful or not useful, helpful or not helpful? Is this taking me in the right direction or the wrong direction? Is it better that I do this or do that?" We need to measure our responses on the basis of what brings us closer or further away from Self-realization. We need to ask ourselves questions such as these, and answers will definitely come to us through discrimination.

The Koshas

According to yoga, individual consciousness is a partial expression of cosmic consciousness. But in its essence, cosmic consciousness and individual consciousness are one. Consciousness is the ultimate reality out of which mind and matter proceed.

When consciousness desires expression it creates itself a vehicle. In man this vehicle represents mind and body.

Five Sheaths or Koshas of Yoga

The Yoga path of Self-realization is one of progressively moving inward, while at the same time allowing that purity to animate through our individuality. These five levels are called Koshas, which literally means sheath. Maya means appearance, as if something appears to be one thing, but in reality is another.

 All of the levels, layers, Koshas, or sheaths of our reality are only appearances, while also very real in the sense of dealing with the external world. Underneath all of those appearances, we are pure, divine, eternal consciousness, or whatever name we prefer to call it. This is one of the fundamental principles of Advaita (non- dualistic) Vedanta meditation which were discussed in previous sessions.

While some view maya as meaning that nothing is real, others view the illusion of maya as being Shakti, the creative force of the universe. In this way, the maya of the known Koshas is experienced both as unreal and, at the same time, as the beautiful manifestations of the universal oneness.

  

Physical - Annamaya kosha

Anna means food. All of the physical aspects of life come and go, and are consumed by another aspect of external reality. In 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 the other Koshas.

Energy - Pranamaya kosha 

The next of the Koshas is Pranamaya kosha. Prana means energy. It is the vital force that produces the subtle vibrations related to breath, and which are the driving force behind the physical aspect of the senses and the operation of the physical body. It allows our true Self to be able to animate in the external world. At the same time, however, it allows the eternally still, silent center of consciousness to be mistakenly identified as the moving, visible physical body. For both a healthy life and the practice of meditation, Vedanta says that it is very useful, or essential that this level of our being be trained, regulated, and directed, so that it flows smoothly. In meditation, we become aware

Mental - Manamaya kosha

The next of the Koshas is Manamaya kosha. Mana means mind. It is the level of processing thoughts and emotions. It is in direct control of the operation, through the prana, of the physical body and senses. It has doubts, and created illusions.

After taking care of the physical body and training the energy flow of prana, the most important part to be trained in positive ways is this level of mind. In meditation, we become aware of Manamaya kosha, explore it, and then go inward, to and through the remaining Koshas.

Wisdom - Jnanamaya kosha

The next of the kosha is Jnanamaya kosha. Jnana means knowing. It is the sheath of wisdom that is underneath the processing, thinking aspect of mind. It knows, decides, judges, and discriminates between useful and not useful. It is also the level of ego consciousness, meaning the powerful wave of I-am-ness. This I-am-ness itself is a positive influence, but when it gets co-mingled with the memories, and is clouded over by the manas (sense mind), it loses its positive strength. A major part of sadhana (spiritual practice) is gaining ever increasing access to this level of our being. It is the level that has the higher wisdom to seek Truth, to go within, in search of the eternal center of consciousness.

Bliss - Anandamaya kosha  

Anandamaya kosha is the most interior of the Koshas, the first of the Koshas surrounding the Atman, the eternal center of consciousness. Ananda means bliss. However, it is not bliss as a mere emotion experienced at the level of the sheath of mind. Ananda is a whole different order of reality from that of the mind.

It is peace, joy, and love that are underneath, beyond the mind, independent of any reason or stimulus to cause a happy mental reaction. It is simply being, resting in bliss, it is called Ananda. Yet, even this bliss, however wonderful it is, is still a covering, a sheath, covering the pure light of consciousness. It is the subtle most of the five Koshas. In the silence of deep meditation, this too is let go of, so as to experience the center.

Atman is the Self, the eternal center of consciousness, which was never born and never dies. Atman is light itself, though to even describing it as that is incomplete and incorrect. The deepest light shines through the Koshas, and takes on their colorings.

Atman, the Self, has been best described as indescribable. The realization of Tat, in direct experience, it is the goal of Yoga meditation, according to Advaita Vedanta.

The goal of our sadhana or spiritual practices is the highest Joy that comes from the Realization in direct experience of the center of consciousness, the Self, the Atman or Purusha, which is one and the same with the Absolute Reality. This Self-Realization comes through meditation and the study of the Yoga Sutra.

SELF KNOWLEDGE VI

Meditation

There are two kinds of meditation, the objective and the subjective.

In the objective meditation the ideal is considered as being outside and in the subjective one inside the mediator.

Objective meditation is of two kinds:

Sound or Form

Example: OM or a combination of words/sound or sacred formula.

“OM Sachidanandam Brahma” (Brahman or God is Absolute Existence, Absolute Knowledge, Absolute Bliss).

It must be understood that Brahman is Absolute Reality or Existence does not mean that he is real in a sense that a phenomenal object exists or is real.

It is Existence and Reality Itself.

It is the essence of Existence.

The non dualist says:” The phenomenal world and all things in it are perceived to exist because Brahman as Reality and Existence permeates them all”.

They cannot exist apart from Brahman, but Brahman exists even when names and forms disappear as is the case in samadhi.

Brahman is pure Knowledge and Consciousness.

Brahman is the essence of Knowledge itself. It is the complete identity of subject and object.

Brahman as Bliss is not an attribute, but the very stuff of which It is made.

When meditating on a form symbol we should know that every object is a combination of the Absolute and the relative.

In everything we find Existence (Sat) Consciousness (Chit) and Attraction or Bliss (Ananda) which are the different aspects of Brahman.

When meditating on the form symbol the aspirant should gradually withdraw his mind from the unreal name or form and concentrate on Brahman which is present in the symbol as Existence-Knowledge-Bliss.

In and through the object he should see Brahman as one sees the ocean in and through the waves.

Objective meditation has its savikalpa and its nirvikalpa aspects.

In savikalpa meditation he is conscious of the object sound and form and in

Nirvikalpa meditation the entire phenomenal world disappears in Brahman and the aspirant becomes one with It.

He becomes Joy, Bliss and Ananda.

The Subjective meditation

In the subjective meditation the Ideal is seen within oneself.

The Heart

The Vedic seers speak of the heart as an extremely suitable place.

For the beginner, the heart is the physical organ, shaped like a lotus bud. Inside there is a subtle luminous space which is described as the Brahmapura, the Abode of Brahman.

As one becomes more advanced in meditation, he realizes, that the heart not really the physical organ, but the buddhi, the discriminative  faculty which is the most refined part of the mind and in which one sees best the reflection of Brahman.

Brahman is often described in the Upanishads as residing in the “cave of the buddhi”.

Finally the aspirant transcends both the heart and the mind and realizes Brahman the all pervading consciousness, in his innermost consciousness.

The Christian concept of OM is the Word.

The word meant the beginning of creation.

‘In the beginning was the word, and the word was with God and the word was God.’

Logos

Logos or the word was also used by the Creek philosophers. Heraclitus, who lived in the fifth century before Christ, spoke of the Logos or the word.

When we look at Genesis, The Lord said, ‘Let there be light, and there was light’. 

It seems that the cosmic mind, thought exists before the word comes out, or before the creation of the world begins. The idea, thought of light, was expressed in the form of the words, ’let there be light’.

In the spiritual realm thoughts are realities. Every thought has its form.

Every idea is real.

There needs to be no material projection.

This is why if you do spiritual healing, you need only to go into super consciousness and visualize the person whole.

Cosmic mind contains all the ideas or concepts of things that have come into existence since creation. This is the omniscience of God.

For the sake of interest, the neo-Platonists described the Logos as the only begotten Son of God.

The cosmic mind is like the Father and the idea like the Son. The outcome is the perfect man.  

Christ represents that perfect man; The ideal not the idol.

When we really understand OM and chant it with full consciousness, we feel the vibrations. It will change the whole structure and attitude of our minds and the molecules of the body will vibrate in a different way.

Why, because we chant the name of the cosmic Being, and every time we chant OM, we are being lifted up, and we approach the infinite or cosmic mind.

This is what the masters mean when they tell us to contemplate OM

OM includes all sounds, all words, all thoughts, and all ideas, it is complete.

The repetition of OM and meditating on its meaning is the way!

There is another reason why repeating OM and making it a habit is so important.

”Whatever idea is most predominant at the time of death, whatever thoughts and ideals we hold at the hour of transition will determine the plane we will go to. If we think of God, the Supreme Being, the highest Spirit, we do not remain earth bound but we are enlightened.

We see the light and remain on the higher plane of consciousness. We are no longer subject to rebirth.

Things to remember when meditating:

When the mind is sluggish,

Read Sacred books; have spiritual discussions; chant.

When the mind is distracted,

Practice patience and perseverance; get rid of attachment, practice dispassion.

Enjoying bliss, do not dwell long on the blissful experience.

The Goal

Is to be one with Brahman. The knower of Brahman becomes Brahman, knowledge is accompanied by realization.

The illusion of names and forms is destroyed and the knower is no longer a victim of false fear and false expectations.

For the knower of the Truth, the seen, the seer and the seeing, all merge in the experience of the Absolute.

Consciousness of time and space is obliterated; the fetters of causality are broken forever.

Entering pure Consciousness

Where is the universe gone? And where is it merged? It was just seen by me and it has ceased to exist. I see everywhere the ocean of Reality, filled with the nectar of Absolute Bliss. There is nothing to shun, nothing to accept, nothing to desire. I do nor see anything; I do not hear anything; I do not know anything; I simply exist as the Self, the Eternal Bliss; Blessed am I; I have attained the goal of my life; I am unattached; I am free from the body; Both the gross and the subtle. I am un-decaying; immaculate and eternal. I am neither the doer, nor the enjoyer; I am changeless and beyond activity; I am the Essence of Pure Knowledge. I am indeed Brahman, One without a second, without a peer; the reality that has no beginning; beyond the illusion of you or I; this or that.

I am the Essence of Eternal Bliss and Truth. I alone reside in all beings as Knowledge and Reality as their internal and external support. I am the enjoyer of all that is enjoyable. Like the sky I am beyond contamination; I am motionless; like the ocean I am limitless. I have no connection with the sky as the body has none with the clouds; I neither enjoy nor make others enjoy; I am Atman, self effulgent and transcendent; let this inert body drop away, either in water or on land; I am not touched by what may happen to it. I am Pure Consciousness, I am ever free.

I am Brahman, the one without a second, which like the sky is beginningless and endless, in which the whole universe, from the causal to the gross appears to be a mere shadow. I am the Soul of the universe. I am all. I am the transcendent. I am Absolute and Infinite Knowledge. 

The devotee illumined by the realization of Brahman enters the realm of pure consciousness. His mind vanishes. Emerging from the experience of samadhi he cries out in amazement:

“Where is the universe gone.”

I see everywhere the ocean of Reality, filled with Absolute Bliss. There is nothing to shun, nothing to accept, nothing to desire. I do not see anything; I do not hear anything; I do not know anything; I simply exist as the self, the Eternal Bliss.

Blessed am I, I have attained the goal of my life.

 Om, Shanti, Om……

SELF Knowledge V

Light on That Thou Art.

Follow up on intuition.

There are contemplation of which the mind is led from the world of names and forms to Brahman – God.

They are as follows:

That thou art –

I am Brahman –

This Self is Brahman –

Brahman is consciousness.

What does it mean Tat thou art.

The word Tat, in the Vedas has two meanings, a direct and an implied.

Tat, conveys the idea of a personal God associated with the universe as the Creator, Preserver and Destroyer, and endowed with omniscience, lordship, great power, together with Pure Consciousness, which underlies both the universe and God.

So the direct meaning of Tat is Saguna Brahman or Brahman with attributes.

But Pure Consciousness, unassociated with any limiting maya, is the implied meaning of Tat.

Likewise, the word thou has two meanings: a direct and an implied.  

Thou directly conveys the idea of the jiva, or individualized soul, associated with an individualized body and endowed with little knowledge, little power, dependence etc. together with Pure Consciousness, which underlies all this.

It can be said, that the word signifies a living soul with such limitations as birth, death, hunger, thirst, pleasure and pain.

But again, Pure Consciousness, which is unassociated with any limited maya, which is the nature of innermost Bliss, and which is also a substratum of the jiva, is the implied meaning of thou.

The meaning conveyed by the word art, in Tat thou art, is the identity of Tat and thou.

Vedic philosophy here tells us that we tend to superimpose the unreal on the real. The reason for this is maya.

The real is the underlying substrata or PURE CONSCIOUSNESS.

A monist or non dualist will say all creation stems from Pure Consciousness. It alone is the underlying reality. All creation is the result of a process from Pure Consciousness.

A dualist is concerned with a Creator and Creature.

We must be clearly aware between the difference between the personal God and the impersonal God, the Transcendent or Pure Consciousness.

Example: The appearance or outside world v/s the inner world.

A disciple comes to the teacher and tells him that he has searched for the Truth everywhere – in books, in temples, in images, in fact everywhere and has not found it. Of course, he has not sought for truth in the right place that is to say in his own Self. So the teacher touches him and says, “That thou art”. Now meditate on your real essence.

You are Tat which is free from duality, which is infinite and indestructible, which is supreme, eternal, and undying.

That Reality which, though One, appears manifold owing to ignorance, taking on names and forms, attributes and changes, Though Itself always unchanged. Meditate on that.

That beyond which there is nothing; which shines above maya and is infinitely greater than the universe ; the innermost Self of all; the one without a second, the true Self; Existence-Knowledge – Bliss Absolute. Meditate on this.

How does one meditate in this manner?

We contemplate Brahman God with single minded devotion. We rid ourselves of all super impositions of the transitory objects which cherish the notion of I and mine.

We relinquish the importance of social customs, the fascination with the physical body, and the overindulgence with the scriptures.

The teachers say that these are the three strong chains by which man is bound to the world.

When contemplating the Reality of God, we become purified, as we merge with the Self. When merged with the Self, we recognize the impurities of the endless outer desires and give them up in preference of God. This is seeking the Kingdom of God. Once we have obtained this, we have truly heaven on earth and all things will be given on to us.

SAMADHI

Depending on the intensity of concentration, Samadhi is known as savikalpa and the nirvikalpa.

In the savikalpa samadhi the mental state (vritti) takes the form of Brahman and rests on It, but at the same time retains the distinctions of knower, knowledge and the object of knowledge.

The aspirant is still aware of the relative. He says: “ I am Brahman, Intelligence, Absolute, formless as the ether, supreme, eternally luminous, birth-less, ever free and one without a second.

In nirvikalpa samadhi, there is no I consciousness, the mind totally merges in Brahman, becomes one with it, and loses all distinction between knower, knowledge and object of knowledge, just as a lump of sugar when dissolved in liquid, can no longer be perceived to be distinct from water. Brahman or the Self alone exist.

We often hear about the similarity of Samadhi and dreamless sleep, but are they really similar?

In dreamless sleep, the mind ceases to function. In nivikalpa samadhi the mental state, though not perceived, takes the form of Brahman and exists as Brahman. A man in deep sleep is not aware of any object and after awakening he manifests his former characteristics.

A thief continues to be a thief. But in nirvikalpa samadhi on account of the mind taking the form of Brahman, one becomes omniscient.

After this experience, a person becomes a new being, completely transformed.