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Home , Yoga Sutras of Patanjali

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PATANJALI’S .

Patanjali’s yoga sutras are considered to be a central guide to yoga practice and . A guide that it is helpful to return to again and again as a reference point and map that can help to make sense of some of the territory we enter through yoga practice. It can give us a foothold when we first start out in our practice but perhaps much of it only starts to seem relevant and helpful after some experience and depth of practice.

Just a reminder on a couple of ideas used in which may have a bearing on how we take the book:

Dualism – where the nature of is described by separating it out into component parts: matter, energy and consciousness.

Non-dualism – Where the apparent diversity of life is described as an illusion or mirage – all is ultimately connected at source – in this case consciousness.

Patanjali is described as dualistic by some and non-dualistic by others! Perhaps the confusion is due to the fact that elements of nature and reality are separated to help explanation. The central question relating to this is whether there is an aspect of consciousness existing separately from matter and energy within a human , a spiritual element if you like? This could be seen to be implied at times in Patanjali. Or does a base level of consciousness exist within us only as the deepest layer of our own mind?

Personally I feel we can happily appreciate Patanjali from a Humanistic perspective as an exploration of layers of human life and depth psychology. But equally there is a question of the ‘mystery of consciousness’ which perhaps leaves a more open question as to how far consciousness permeates and what its origins are (modern physics/science is also interested in this question) . Either way the book is a useful guide to practice.

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1. BACKGROUND AND HISTORICAL CONTEXT

Patanjali’s Yoga Sutras were one of six systems of that developed during the period 400 BCE - 400 CE. The dates are vague, as there are no clear records. This text likely had a long gestation period before ideas from the older books and oral teachings crystallised and were systematized and written down. If we take the as reflecting the original enlightened wisdom of the , then the six systems (traditionally named ‘Darsanas’ – view points) are more sophisticated analyses of this wisdom and view of reality with each one looking from a slightly different philosophical angle. Like looking at the same mountain summit from a different geographical viewpoint, most scholars tend towards the idea that in general the 6 Darsanas are complementary views of a many sided reality rather than competing theories.

In relation to the cultural context of the time, some scholars feel that the development of the 6 systems was in response to the popularity and intellectual clarity of (even though they don’t contradict Buddhism). The lists of steps and stages of practice and lists of obstacles and hindrances in Patanjali perhaps reflect this. Or perhaps lists were just the intellectual trend of the time as memorising was a key element of learning as there was no printed matter as such.

In Brief, the six systems are:

1. – A system of establishing the correct procedure for gaining of an object. 2. Vashheshika – identifies an object through the characteristics that differentiate it from any other. 3. Samkya – A dualist approach that separates matter and spirit/energy in order to analyse the nature of both, and also how they interrelate. 4. Yoga (Patanjali) – the practical means of refining perception from matter though to our true nature as consciousness - presented in a clearly laid out path . 5. Mimansa – a consideration of the entire field of action to determine which actions and attitudes are in accordance with the Page 3 of 21

nature of consciousness; as well as philosophy and it includes the science of Vedic rituals in relation to living in harmony with the natural order of the elements and consciousness. 6. Advaita – (Based on the Upanishads) is non-dualist in that in the final analysis all of life is unified by being an expression of consciousness, underlying reality or . Put another way there is an underlying Unity within the Diversity.

Patanjali – who was he? In keeping with the vagueness of the dates, was an enigmatic figure about which little is known. It is generally agreed that he was not a founder of yoga or anything like that, but someone who collated and systematized all the information about existing practices and ideas. It is important to remember that yoga had been evolving in varying forms in for a long time albeit in a loosely organised culture. Much of what is in his work is scattered about in the , the Upanishads and the Bhagavad-Gita in a less orderly way.

His Yoga ’s are generally considered to be the definitive guide to what has become known as Classical Yoga; it is though important to realise that whilst they represent the mainstream of Yoga philosophy and theory, he could only collate what he knew about, which in the vastness of India (and its isolated pockets), was unlikely to be everything. Also he perhaps only included what he agreed with or with generally socially acceptable yoga practices and may have been influenced as to what to include/exclude by other authorities. We also need to bear in mind that there has always been a healthy diversity within yoga and varying aspects of the tradition and there is sometimes a tension between more conservative traditionalists and progressive modernists in any discipline or art, and both usually have a point. Tantric practices which are arguably the source of most/much that we practice are less included perhaps due to some of their practices and lifestyles at the time being viewed as disreputable (we look at later)

That said, whilst there has been much creative innovation in yoga practice and teaching in the modern day, and useful scientific understandings, we might usefully reflect whether what we are doing is consistent with the essence of Patanjali’s message, which is generally accepted by most as providing a useful baseline reference point for authentic yoga practice.

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2. MAIN IDEAS MEANINGS AND TERMS.

Patanjali’s Yoga Sutras are organised into 4 books of Sutras (sometimes called aphorisms). Sutra means thread. A Sutra is a concise one liner (designed for easy memorising within the oral tradition) that requires commentary and interpretation by an experienced teacher and practitioner. The main purpose of the Patanjali’s Yoga Sutras is to describe the stages, developments and pitfalls of an inner journey that is unfamiliar to most of us.

In looking at this text we might reconsider closely the main term; yoga and what our associations with the word are? In relation to Patanjali’s sutras yoga is described in six ways with perhaps number one being the primary definition:

1. The stilling of the thought waves of the mind – and ceasing to identify with thoughts through incorrect identification with a separate sense of I. 2. Union with the divine/core consciousness– whereby we realise our true nature beyond the conditioning of body and mind. 3. Integration – of all aspects of ourselves: body, mind/emotion and spirit/consciousness 4. Connection – as in to connect together ( on many levels) 5. Relationship – to self and other. 6. Yoke – in the sense of a harness.

All of the meanings interrelate and arguably one is not more correct or definite than another. The idea of yoking or harnessing the forces or energies of mind and body on various levels is a useful idea to bear in mind for this text, in addition to the other meanings rather than instead of them.

In the light of Patanjali’s text we could perhaps describe a (ni) using modern terminology as someone with a fully integrated personality gathered around a still boundless centre. This definition includes all the above ideas and includes the idea of a rounded personality or character which cannot be developed without engagement in the world as well as yoga practice.

As we start to look at the path set out by Patanjali, it seems that a kind and generous but clear and firm, harnessing and gathering of our Page 5 of 21

attention is at the centre of the story so that we can look closely at and SEE CLEARLY our experience of body and mind. In practical and general terms it describes the path of harnessing the energy of the largely distracted and outwardly directed mind in various ways in order to draw that energy inwards to a simpler, clearer consciousness to understand our inner workings and realise our true essence. The texts describe the makeup of the mind and the psyche and how to refine our perception in order to see beyond our conditioned state.

Main Terms

Purusha – is essentially the same as Brahman, an unchanging underlying reality or a base consciousness underlying all. Variously described as ‘The knower’, ‘The seer’ or ‘The witness’ or consciousness that exists behind the surface activities of the mind. It is possible for Purusha to be reflected through the subtle quiet aspects of the mind allowing us clear seeing that this underlying consciousness is our true nature. The mind, interestingly, is classified under Prakriti or Matter (see below). Purusha sees things as they are without the warping filter of the conditioned mind that prevents us seeing and knowing clearly and directly. The idea of ‘The Witness’ is interesting to consider in relation to in the form of the question: What is it that is able to observe our experience of thoughts, feelings and emotions without identifying with them?

Prakriti – or matter/energy (on gross and subtle levels) - Described as ‘the Known’ – is the primal substance, the matrix of all physical life, the ‘matter/energy’ out of which arises the whole of objective creation described as ‘the world’. It also includes the physical body, the energetic body (physiology), The gunas (, , ) the elements of life ( earth, water, fire, wind and space) , the psyche, the mind on various levels (essentially the 5 , which we look at later in Tantra and Hatha Yoga)

In this way our nature is described as an interrelating continuum from gross to subtle – body ( anatomy) energy (physiology), various layers and functions of mind, feeling and emotion and pure consciousness (our true nature) .

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The Gunas – are the core ‘energetic expressions’ arising from consciousness as it begins to form into matter/energy - the base constituents of matter/energy that can be worked with/balanced to some degree through lifestyle and diet choices and yoga practices:

Rajas – Active energy. Tamas – inertia or restraining energy that checks the activity of Rajas. Sattva – Clarity or harmonizing energy that integrates and balances the effects of Rajas and Tamas.

The Sattvic state is traditionally described as the ideal for Yoga practitioners and can be facilitated through balanced practice, appropriate diet and balanced lifestyle choices. The Sattvic state helps us prepare for meditation and brings us closer to the subtler areas of the mind able to reflect Purusha/consciousness. It is associated with the body/mind feeling light and clear.

Excess Rajas can be exacerbated by excessive stimulation though caffeine, rushing around and overly driven behaviours for example .

Excess Tamas can be due to sloth, heavy foods and alcohol for example.

In terms of health, Sattva could perhaps equate to something like homeostasis - a term describing balance from western anatomy/physiology/medicine. Sometimes the gunas are described in terms of gross or subtle ‘vibration’ with the sattvic lifestyle meaning we ‘vibrate at a higher level or resolution’. Certainly in terms of health and well-being we can consider the times when we feel light, energised and centred (Sattva); as opposed to energised in a driven head spinning way which is ultimately depleting (excess rajas); or heavy, unmotivated, slothful and tired (excess tamas), and then relate that to our recent lifestyle choices. It usually adds up!

Elements – are the next stage of development into matter . They are not so much mentioned in Patanjali but form the basis of most Asian traditional medical systems including ( a sister science of yoga)

Earth, Water, Fire, Wind, Space.

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Very simply: earth and water are our anatomy and fire and wind our physiology and space is the element within which the other elements function. Often in yoga parlance we talk about the need to ‘make space’ in body and mind – this allows the other elements to function well in a balanced way.

Wind is a name given to movement and energy which is often interchangeable with ( see later)

Purusha and Prakriti and the interplay between the two is the central feature in understanding of Patanjali’s yoga and the path to liberation. Sometimes the language can seem a little esoteric and/or symbolic but in essence still describes what’s been said already.

Purusha is the Male principle of base consciousness and Prakriti the Female Principle of dynamic activity and the world. ‘The world’ (Prakriti) is ultimately a manifestation of Purusha/consciousness. Prakriti depends on Purusha for her life, as the earth depends on the sun, yet Purusha remains unaffected by the activity of his consort, Prakriti.

Liberation is when Purusha realises its separateness from Prakriti and is a silent witness to all activity including that of the body and mind. This why Purusha is described as ‘the knower’ and Prakriti as ‘the known’ ( this is also where perhaps the dualism interpretation of Patanjali comes from ).This is the state of freedom when we realise we are, in essence, unattached consciousness (or spirit), but also paradoxically - consciousness/spirit that animates all manifestation of energy and matter (which brings us back to non-dualism).

An important implication of this is that Purusha/consciousness cannot know itself without the stimulation of Prakriti/Matter or the world. We need the world as a stimulus and reference point to see if we are on the right path.

Also described in Patanjali as part of this dynamic, is that while Prakriti cannot influence Purusha, a mind that is operating from the subtlest level – clearly reflecting Purusha – can potentially influence any other relatively grosser level of creation – Prakriti – that it chooses. Or it may be that phenomena are perceived in an unusual way at this level. This is the basis of the ‘’ or Supernormal Powers found in Book 3 of Patanjali.

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A few words to revisit for Patanjali :

Dukkha – The existential suffering/dissatisfaction arising out of the mind states and incorrect perceptions that arise due to falsely identifying with a separate sense of self/I. Or otherwise put: the existential suffering caused by resisting life as it is. This mode of suffering does though provide a motivation for practice and curiousity.

Samskaras – habits,ruts, entrenched pathways in the brain; tendencies and patterns of behaviour or reactivity. In jargon terms: subliminal activators deep in the psyche. Essentially unconscious tendencies (as in, we are not properly aware of them) that have a significant impact on our attitudes, choices and responses in life.

An analogy often given for meditation is that the distracted mind is like the choppy surface of a lake giving no possibility of seeing down; the process of meditation stills the lake surface allowing a clear view down to the lake bottom where old objects may be seen – these are the Samskaras. The increasing awareness bought about by Yoga practice can allow us to dive down and see clearly these old patterns, hurts and conflicts and resolve them, thus deactivating negative tendencies. Traditional language would say it something like: uprooting Karmic seeds that are waiting to ripen. (See section on Dyhana/Meditation later)

Chitta – The deepest level of – the lakebed where the Samskaras lie.

Vrittis – Fluctuations of the mind – the multitude of mental distractions that prevent us seeing down to the Chitta – or lakebed.

Kleshas – literally trouble or affliction – primarily the wrong identification with ego and the negative emotions, thought patterns and tendencies that can come out of that.

Vairagya – Non-attachment. To re-clarify this does not mean a detachment or disconnection from life – quite the opposite – it means non-attachment to identification with the ego and all the froth and mind stuff and reactivity that goes with it. So once all that is out the way it is the most direct connection to life. In its highest form it would be the Page 9 of 21

Purusha as ‘the knower/witness’ observing all the activity of Prakriti ‘the known’ in its proper perspective.

Brahma Viharas – the qualities of Purusha - variously translated as ‘divine abidings’ or the ‘four immeasurables’ . Or highest attitudes or emotions. Common also to Buddhism. Each one arises naturally in the unconditioned consciousness state but can be practiced as . Metta is considered the foundation for all the others. Interestingly they also have a ‘far enemy’ the opposite, and a ‘near enemy’ which can look a bit like the original but be coloured by negativity .

1. Metta – acceptance, friendliness and active good towards oneself and all of life. This quality/practice is considered to be the antidote to fear and is the foundation from which the following three qualities emerge naturally.

Far Enemy: Hatred Near Enemy: Attachment

2. Karuna – – the feeling of the suffering of others as one’s own .

Far Enemy: Cruelty Near Enemy: Pity

3. Mudita – Empathetic Joy – the feeling of joy because others are happy/successful .

Far Enemy: Envy Near Enemy: Insincerity , Comparison.

4. Upekkha – , even mindedness, an ability to stay steady and treat people impartially .

Far Enemy: Anxiety/Greed Near Enemy: Indifference , Disassociation .

3 PATANJALIS YOGA SUTRAS - THE 4 BOOKS/CHAPTERS IN SUMMARY

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Book 1. – The Book on or Ecstasy – 51 verses

Yoga is defined and its characteristics discussed – also presented are the difficulties in attaining Yoga and how they may be addressed.

The first four sutras of chapter 1 contain the whole of Patanjali’s message whilst the rest of the book is an elaboration of the message; this was the presentation style of the time.

The first four Sutras: (In English combining various translations)

1. And now the teaching on yoga begins. 2. Yoga is the settling of the mind into silence (or is the stilling of the thought waves of the mind) 3. When the mind has settled, we are established in our essential nature, which is unbounded consciousness 4. Our Essential Nature is usually overshadowed by the activity of the mind and our identification with that.

In general the settling of the mind, on whatever level is initially possible forms the basis of the Yogic path and practice in whatever forms it is taking.

Book 1 also includes

Obstacles to practice and causes of Dukkha – suffering/dissatisfaction. V 30

Illness Fatigue Doubt Carelessness Laziness Attachment Delusion Failure to achieve and maintain samadhi

V 31 - ‘These distractions make the body restless, the breathing course and the mind agitated. They Result in suffering.’

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There is also a description of meditation as a process of increasingly refined awareness of more and more subtle levels of through to the threshold of pure consciousness. Full enlightenment is when the state of unbounded awareness is present at all times. (This doesn’t mean there are no thoughts – just no mistaken identification with them) Essentially an idea of enlightenment as a fully integrated personality gathered around a still quiet boundless centre.

Book 2 – The Book on the Path – 55 verses

Describes the necessary qualities to train the mind from a state of distraction to one of attention. It explains why these qualities are important and what the practice of them entails. In general there is an overview including a philosophical assessment of the human condition and how ignorance arises, and then the practical path of Yoga including the first 5 of the 8 limbs of Yoga that is the most well known exposition of the Yogic path.

V2 The causes of Dukkha (suffering/dissatisfaction): 1. Ignorance of our real nature 2. Egoism – false identification to a sense of a separate self. 3. Attachment – to this identification. 4. Aversion – resisting the flow of life – based on 1,2 and 3. 5. Fear of death – as being central in creating a clinging attitude.

V 18 – The world is not denied but its value is seen as to provide us with experience and thus lead us to liberation. The world is considered as the manure for enlightenment in both gross and subtle ways. A progressive level of subtlety of the Gunas is listed – gross, subtle, causal and unmanifest (existing only as potential) reaffiming the idea that we need the world (Prakriti) to realise our true identity as Purusha/consciousness.

THE PATH

The eight limbs of Yoga

The genius of Patanjali is that these 8 limbs of the path of Yoga are all inextricably linked; from the harnessing of the mind by paying attention to our actions and lifestyle choices and their consequences to how we feel, through the attention required for and embodiment practice, through the slow further inward turning towards one pointed Page 12 of 21

concentration for meditation where we look through layers of the mind to our source consciousness. There is a consistent thread running through the limbs asking us to harness and gather in our distracted ‘monkey mind’ tendencies, see clearly and to integrate and heal all aspects of ourselves, no less.

1 – (universal and laws of life)

Ahimsa -Non-violence - and its positive side, love and openness.

Satya – Truthfulness and honesty.

Asteya – Integrity/non stealing or its opposite – giving of time, energy or things. Recognising that any form of stealing arises out of a feeling of lack.

Brahmacharya - Traditionally sometimes described as celibacy for ashram and intensive practice situations: but essentially to do with conserving life force energy and directing it towards yoga practice instead . In more general terms, and for most of us living in society, Brahmacharya refers less to celibacy and more broadly to conserving energy for yoga practice/study and or life’s more worthwhile activities and not wasting time on activities/distractions that suck your life force for no obvious value. We may reflect on what these are as there is arguably a subjective element to this – but I think we can all identify when we have spent time doing something that leaves us feeling in some way satisfied, enhanced or enriched as opposed to something that leaves us a bit flat or empty or drained.

Aparigraha - Non-Attachment or Non-Hoarding - and its positive side – giving. Uprooting the tendency to reinforce ‘who we are’ by what we own or presenting a certain persona. Acceptance of our limitations and just being ourselves.

The Yamas are given as universal ethical guidance – so not commandments or rules – more ethics to reflect on. At times when we are in touch with our pure consciousness the suggestion is we would live according to these without effort – it would just be obvious as these choices are in alignment with the nature of that consciousness. But they also help support practice in the first place, with the suggestion that if you live out of alignment with them, the mind will not settle and other formal structured yoga practices will be harder. They are practices to reflect on in that we can Page 13 of 21

notice as we go along the effects of living in alignment with these principles and how we feel, and the effects and feelings in relation to not following them.

2. (Guidance for living and personal qualities to cultivate)

Saucha - Purity/Simplicity – simplify life (as much as is possible in this society) – also part of the seeing clearly the activities of the mind through meditation. Keeping integrity by just being who you are.

Santosa – and equanimity – we may usefully look at times of discontent and what is at the source of it. Trusting in life.

Tapas – Fire / Purification. Variously translated as:

1. As regards practice – it is a clear directing of our energy to practice - intentionally creating space in our life to practice so that it is something of a priority. Self-discipline.

2. Also refers to some of the physical/mental purification effects that practice has in terms of releasing and clearing the conditioning and tension stored in the various systems and layers of the body.

Svadyaya - Study and Refinement – traditionally study and reflection on the texts. But also any self-reflective or enquiring activity; active curiosity about life, our nature and our yoga practice.

Isvara Prandidhana – openness to explorations of something bigger than our small self-concerns. A surrender into wider landscape of pure consciousness and an acceptance that on that level we are not in control.

As with Yamas, would occur naturally from the perspective of Purusha/Consciousness but act as a prompting guide in the meantime.

Yamas and Niyamas 2 – V’s 33- 45 are also considered ways of living that will ensure safety on many levels; for self, family, community, society and globally. Imagine a world where most people tried to live this way. They most certainly aren’t to do with reward or punishment in relation living by certain rules or commandments; they are an experiment in cause and effect in how we live, how we feel in response to conscious living and how the world responds to us – a testing of the law of Karma if you like, Page 14 of 21

whether how we are living is a cause of mental suffering or a release from it. In general, as we go about life ,we can notice the movement around the heart centre in particular and the body in general in relation to ethical decisions and our general attitudes towards things – if we feel contraction around the chest, jaw etc – we may reconsider what we are about to do or reflect on how we are relating to something. We can consider if this kind of ethical practice as a discipline as a freedom in and of itself – in that we are liberated from just acting out every whim (a form of addiction), or just ‘joining in with the crowd’.

The Yamas and Niyamas start to uproot and bring awareness to Samskaras and negative tendencies. Traditionally speaking we are also preventing the accumulation of negative karma in form of generating or giving power to more samskaras or negative tendencies.

In this way our ‘yoga practice’ extends way off the mat/cushion into everything. Without our regular life we wouldn’t really have a reference point for our practice.

3.Asana – Sthira (Stable and Alert) and (Ease, comfort, release). V’s 46 - 48

That is all that is said about Asana for three possible reasons – one is that he didn’t consider them very important, another is that they require a teacher to be taught and another is the practice of them as we might recognise it was more of a later development. It’s hard to know. Perhaps it also just relates to our sitting position for meditation – which as we know – sitting still and upright with stability and ease takes some training for.

The placing of Asana early in the eight limbs, though, suggests that a grounding of our attention/awareness in the body as part of the holistic process of Yoga is very important. It is the beginning of learning how to turn our attention inward to the felt sense of ourselves. The beginning of the journey from feeling/working through gross matter towards pure consciousness. For many of us it is a realistic and convenient place to start and it is perhaps part of the genius of Yoga that the body is included in the path rather than ignored or denigrated. A modern term that has arisen in relation to this is ‘embodiment’ . Embodiment trainings and practices are now a ‘thing’, certainly in the west.

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There is much to consider with asana training. We are working with and harnessing universal principles of movement relating to physical laws of nature and the human body and mind as a whole (Gravity breath etc.) If we consider all the ramifications of Sthira and Sukha in Asana practice there is much to explore on that basis. We may ask if the physical natural laws we work with in Asana practice are natural laws in the same way as the moral ‘natural laws’ arising from and Niyama? In both cases, we have to focus on the way things actually work and connect together in relation to the forces acting on us, and work harmoniously with them, rather than imposing our will onto the situation. On some level Asana practice can help as part of the clearing and healing of conditioning, blockages and tension stored in the various systems and layers of the body. Also from the yogic perspective, as part of the spectrum of Prakriti, the body is the mind and a useful way in to explore our deeper layers and tendencies.

4. – sometimes translated as breath control – perhaps more accurately as energy (Prana) awareness, management and expansion.

Essentially when we develop a more refined awareness of our inner environment and are less distracted by muscular tensions and external stimuli, we can become more attuned to the sense of vitality or life force circulating the body. In India this is traditionally known as Prana, in the Far East as Chi, and sometimes in modern parlance it is known as ‘bio energy’.

Somewhat inconveniently for our science orientated western minds it cannot be measured or seen in the way that it is described in older Eastern texts. But many Eastern approaches also describe these energetic ideas in more tangible terms such as element theories – the earth as body/anatomy, fire as heat in the body, water as our fluid systems, wind as movement on many levels including: through blood vessels, nerve conductivity, tendons, muscles , fascia, neuro transmitters, endocrine (hormonal) influences, mind movements, emotional movements, thoughts and then the space within which all this occurs . It’s not surprising that there is an overall feeling of energy – in harmony or not, or blocked or not. Wind is a term often used interchangeably with Prana in some Asian traditions and in breathing practices. It is certainly easier for us in the west to understand prana in terms of movement through all Page 16 of 21

the pathways described above, which produce ‘feelings of energy’ as opposed to some mysterious unseeable energetic force.

Our breathing has quite an effect on this level. Breathing and our state of mind and physiology have a direct interrelationship that can be observed. I suspect this is really the heart of pranayama – the effects of the breath on our system and mind.

There are a variety of or breathing practices all designed to further refine our awareness and harmonise our system in readiness for meditation . Having worked with the breath in various ways it can then come to its own resting condition more easily which supports the quietening of the mind.

Pranayama V’s 49 –51

5 – Retirement or withdrawal of the senses, also translated as the return of the senses to their natural function or cleansing the doors of perception.

Traditionally described as the turning inward of the attention by turning the direction of flow of the senses inwards. If we consider that the main role of the senses is to present the mind with information from the outside world, and that yoga practice is dealing largely with the inner life then this limb is to help us centre ourselves inwardly on various levels. Some would say this is a natural process, as the senses will be drawn towards what is most ultimately satisfying.

When we consider the idea of ‘returning the senses to their natural function’ or ‘cleansing the doors of perception’ – this can perhaps help us be aware of the ‘outer’ whilst being connected to the ‘inner’ so we can live and respond to life in a more centred way with greater awareness of our inner responses to outer stimuli.

There is no suggestion here of absence from sensory pleasures – in fact the more the senses are refined the greater the riches they reveal. This is an area where there is room for experimentation, for example we can compare how the world looks through narrow hard eyes as opposed to wide soft eyes. A related type of practice that is interesting is to try to live more in the back of the body, and then see how the senses feel? And maybe we end up living more in the centre of the body? Another Page 17 of 21

interesting area is hearing; hearing in particular is often given importance in Yoga and Buddhist meditation teaching – it is reputedly the first sense to properly awaken in the foetus and the last sense to leave at the time of death (hence the tradition to read sacred texts to the dying or ‘recently dead’). Often people in a coma, with all other senses seemingly suspended, report that they could hear. In some forms of Buddhist meditation – opened relaxed hearing is often given as one of the first points of attention to widen and expand the mind. In other texts where Prakriti is broken down more – hearing is said to be the senior sense, operating through the medium of space, which is the subtlest of the great elements from which the other four; wind, fire, water and earth sequentially unfold. It is interesting to experiment with hearing, particularly relaxed receptive hearing and sensory awareness generally and how we experience it in different states of mind.

Another description is that with the practice of yoga in general, over time the senses provide less disturbance to the mind.

Pratyahara v’s 52 – 55

Book 3 – the last 3 stages of the path and the Book on the Powers – 55 verses

Book 3 continues into the last three stages of the eight limbs relating to Meditation, and is also about (The simultaneous practice of Dharana, Dyana and Samadhi) and the Siddhis (powers) that can arise out of Samyama on various object’s/. The Siddhis in essence arise out of the relationship between the subtlest levels of mind reflecting Purusha and its’ ability to influence Prakriti – or how the non distracted mind can probe deeply into objects and concepts so that they are experienced in a dimension previously unknown.There are also warnings about the inherent dangers and distractions from the path that can arise from the powers and we are advised to move beyond them. In an attempt to understand or speculate about the Siddhis we could consider that in quantum physics particles and waves do not behave in the same ways as the grosser constituents of matter do.

Another way to consider Samyama is that when we experience life through a non-conceptual meditative state we see things more clearly and directly for what they actually are.

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V’s 45 - 47 give an impressive list of Siddhis that would indeed be handy!

But we are also given various warnings about getting distracted by them and falling off the path just as we near completion - for example in V 51.

6.Dharana – Concentration – not to be confused with the kind of heady concentration with its accompanied furrowed brow that we may be used to; Yogic concentration is a whole body experience free from muscular and other tension. The body aspect of concentration and meditation reaffirms the value of asana practice.

To settle the mind we aim the attention on an object (the breath a or whatever) and try to sustain it. The mind can be harnessed in this respect – learning to concentrate is not a mystery, it ‘just’ requires training.

7.Dhyana – Meditation – When the mind is undistracted – a non- conceptual awareness arises; or when you can aim and sustain mental attention effortlessly for a period (some say for a minimum of 12 breaths for example) then awareness arises – again this is not a mystery. Over time we may find that attention on the chosen object of concentration is less necessary to stay in open non-conceptual awareness. This is where we would start to enter the more subtle realms of the mind – it can be blissful at times though we may also find some helpful trouble lurking in the form of the Samskaras – we may see/experience these as repeat thought patterns/emotions or feelings we can then investigate and let go of in the light of bringing them to consciousness.

A teacher or mentor can be helpful to reflect and clarify your experience but essentially as we get to more refined states we try to let go each time we feel contraction/tightness in the body/mind . Each time we shine the light of awareness on a samskara or tendency and let go of it instead of allowing it to take hold of us – it loses its power or grip over us – or put another way we burn off our karma this way; you have to feel it to heal it. Strong emotional release is possible sometimes (though not necessarily) – but if there is any trouble that arises and seems unmanageable then professional help may be advisable. Traditionally a yoga teacher may have taken on this role – but in our culture this may not always be a good idea. Teachers who make themselves overly available in this way perhaps need to be viewed carefully.

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8.Samadhi – Ecstasy or pure awareness (Purusha) - relates to further varying levels of deep absorption (through the subtle layers of the mind) so that we are connected into Purusha. According to some authors there are as many as twelve layers of Samadhi (though how someone would be counting this in non conceptual meditation, or determining when one layer changes to another, I’m not sure?).

The levels relate to progressively more subtle levels of the mind until the final level when Purusha shines cleanly through the lens of the mind and you can see clearly, as when having cleaned a dirty window. These deeper levels are reached partly by the length of time in undistracted meditation and partly by the process of letting go through the deeper levels of conditioning stored in the mind. It is seemingly possible to become familiar with these deeper levels so it becomes ‘easier’ to reside in them and to stay with them to a degree in ‘normal waking consciousness’. It’s not that thoughts and normal processes stop, more that we no longer identify with them in an attached way that restricts us.

Even if it is hard to maintain that type of awareness in daily living, experiences of this kind from deeper meditation can sustain us and stay with us on some level and likely they will change us in some way. In addition these experiences can have a significant impact on how we then perceive things and choose to live thus bringing us back full circle to the practice of Yamas and Niyamas, which may, from a changed perspective, seem the ‘natural’ or ‘obvious’ way to live.

When we are able to reside in Samadhi all the time we would be in the enlightened state – this would not be living in some kind of daze, but seeing and experiencing life from the perspective of ‘the witness’ or Purusha or pure consciousness - so we would be involved fully in life and all its attending drama, but see it in its proper perspective. Someone who is liberated in life is known traditionally as a -Mukti.

Book 4 – Book on liberation – 34 verses.

This book presents the possibilities for a person who has understood their nature as pure consciousness – in essence the mind is the servant and not the master. There is further philosophical consideration of the path and the enlightened state.

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Books

The – Alistair Shearer

How to know God – Christopher Isherwood and .

Yoga Unveiled – A Users Guide to the Yoga Sutras of Patanjali – Godfrey Devereux.

All books are good – some beginners to the subject prefer Shearer. Christopher Isherwood’s has stood the test of time, and Godfrey Devereux’s is possibly more Humanist in approach – but maybe a little harder without having read another version first.

It is interesting to consider that all of these authors seem to interpret Patanjali ultimately through the filter of Vedanta (i.e. non-dualism), seeing that as the ultimate goal.

Possible inquiry questions to consider for our session ( in no particular order) :

Are we clear about Dualism and Non Dualism? – How do you understand them?

What do you understand by the various meanings of the term Yoga. P.4

What do you think of the Viharas and their near and far enemies ? p.9

How do you feel about the external world being necessary in order to become liberated?

How might we practice the Yamas and Niyamas from the perspective of body/mind direct experience and sensation? Can the same rules apply to our Asana practice?

Do you think that the Yamas and Niyamas bring us into alignment with something? If so what?

What might the Gunas tell us about our approach to Yoga Practice?

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What do you think the Witness/Consciousness state that is able to observe our thoughts, emotions, feelings, sensations without identifying with them is ? How do life and objects in general appear from the perspective of the Witness/Consciousness, without the conceptual attatchments? – Can we experience life in its essence without the concepts and stories attached?

The Purusha/Prakriti dynamic, along with the notion of the Siddhis, raises some interesting questions about the relationship between matter and energy and mind. Modern quantum physics has concluded that Energy and Matter are one and the same which fits with Prakriti nicely – but can consciousness influence matter? If so in what kinds of ways?

Do you like the description of Liberation or Yoga as being ‘A fully integrated personality gathered around a silent boundless centre’? Why or why not?

As we practice more deeply – do our negative tendencies or Samskaras seem to ‘get worse’ ? If so Why ?