MODULE 9: The Path to Samadhi (Sutras 1:17 - 1:22)
In order to have a better understanding of what “mind” is and how to best work with it, we turn to Vedanta and specifically its 9 teachings on antahkarana (“inner instrument”). Whereas Patanjali describes mind in more general terms, using the term chitta to denote any and all movement of consciousness, the teachings of Vedanta provide great details about the components of mind and its various functions.
Many spiritual or contemplative traditions dismiss mind or describe it in a derisive way. It is true that mind can be the very thing that imprisons or limits you, but this view of the mind is shortsighted, and not consistent with the yogic or tantric view. The teachings tell us that the mind is “venerable...” and “is the immortal light of all beings.” The fact is that before you can become a master of all worlds––internal and external––you must first master mind. Mind can and must become your great ally––after all, if you are to move beyond it, you will need to use it correctly.
According to Vedanta, “mind” consists of four distinct parts/functions: manas, ahamkara, chitta and buddhi. Collectively they are known as antahkarana, the “inner instrument.” Manas denotes the five senses, plus the discerning faculty that distinguishes the stuff that your senses are perceiving at any given moment. Its main function is to ensure your survival, thus it is highly reactive. Chitta refers to your storehouse of memory, the collection of all past impressions and unconscious patterning. Ahamkara is the seed of your individuality, the faculty that creates self- identity. Its main role is to protect and maintain your current sense of self. Finally, buddhi is
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Secrets of the Sutras | ParaYoga.com | page 20 responsible for three different functions: discerning, deliberating and deciding. It is important to note that of the four parts of mind, buddhi is the closest in proximity to purusha, pure consciousness.
The function of yoga to positively affect these four functions/ components of mind can be summed up in the 9 following teaching:
l manas should be calmed
l ahamkara gradually dissolved
l chitta neutralized (this means that less than positive memories, such as those that compel you to repeat negative patterning, should gradually become less influential)
l buddhi should be sharpened and strengthened
From the perspective of the yoga tradition, buddhi should reign over the other three parts of the mind. The extent to which you can achieve unshakeable discernment (viveka khayati)––the highest expression of buddhi––determines the extent to which you master the inner and outer world. This is attainable through abhyasa (a regular yoga and meditation practice), which refines and developsbuddhi . It is buddhi that recognizes that your mind has wandered during meditation; it is also buddhi that directs your mind back to the object of your meditation.
As all parts of the mind are attended to through a complete practice, it is buddhi that ultimately, upon becoming so transparently clear, allows the rays of luminous self-essence (purusha) to fully shine and infiltrate the mind. As it does, your buddhi––your power of discernment––is informed by a vision of your whole self (purusha), which infiltrates all other aspects of the mind.
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Secrets of the Sutras | ParaYoga.com | page 21 Yet, even as it does, you will ultimately need to learn to make ever-refined decisions––decisions that reflect your higher sense of purpose and commitment to living a life of meaning. In fact, there are three stages of development in buddhi’s decision making capacity. The first level is informed by selfish impulses, motivated by instant or self-gratification. The second stage is 9 somewhat more evolved, reflecting a greater understanding of yourself as a social being, wherein you begin to treat others how you would like to be treated. However, this second stage is still confined by a conditional agenda. The third and most evolved stage in the refinement of buddhi’s decision making capacity is when it is motivated purely by the drive to serve truth and as an instrument of dharma. Socrates is an example of one compelled to serve only consciousness and Truth.
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Secrets of the Sutras | ParaYoga.com | page 22 Model of the Mind: 5 Senses Antahkarana - Inner Instrument 9 reproduced, stored in a retrieval system, or transmitted any form by means (electronic, photocopy, recording, oth erwise) without the prior premission of copyright owner. Lower/Reactive Mind Manas
Store House of Memories Ahamkara Self Identity Chitta
Intellect - Power to discern Intellect - Power to discern Buddhi and Pride Copyright ©2016 by Rod Stryker, All Rights Reserved. No part of this publication may be Copyright ©2016 by Rod Stryker, All Rights Reserved. No part of this publication may be
Consciousness Purusha SECRETS OF THE SUTRAS
Secrets of the Sutras | ParaYoga.com | page 23 MODULE 10: On Mastering Asana (Sutra 2:47)
Sutra 2:47 provides the definitive teaching on howasana is mastered. Despite its specific and sage direction, only 10 a small portion of the yoga practiced today reflects it. Patanjali is absolutely clear and sends an unmistakable message: relaxation coupled with steadiness and awareness of the Infinite are key to mastering posture.
In his commentary, Vyasa tells us that “by relaxation of the body, asana is perfected.” Simultaneously, the mind is turned toward the vastness of inner space––the void. Thus, the contemplation “my mind is empty, my body is like the vast expanse of sky,” leads one to experience Patanjali’s teaching on the mastery of asana.
If one is to transform the mind and achieve the kind of tranquility that Patanjali describes as being necessary to experience the state of yoga, then this strategy of “loosening effort while meditating on the Infinite” is essential. Complete effortlessness while directing the mind to merge into infinite space is epitomized, as stated earlier, in chandra or lunar practices.
In his final sutra on asana, Patanjali describes the result of mastery of asana: “the world of opposites/duality no longer impacts us.” So, it is that the yogi maintains peace in times of disturbance, steadiness in the midst of change and centeredness in the maelstrom of chaos.
You should ask yourself consistently if the yoga you practice is providing these qualities and, more importantly, if the yoga you teach (if you do teach) is providing this invaluable gift to your students. If not, your approach to asana is less than yogic.
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Secrets of the Sutras | ParaYoga.com | page 24 MODULE 11: Ishwara–The Highest Truth (Sutras 1:23 - 1:33)
Starting with sutra 1:23, Patanjali sheds light on a new type of practice– –“Surrender to God”–– as a means to reach samadhi. Patanjali offers this11 methodology to overcome the obstacles that cause the mind to spin and darken the light of consciousness. Patanjali deliberately uses the term Ishwara here, pointing to an omniscient, omnipotent, omnipresent reality whose very existence is more essential than any idea or man-made concept of God. Ishwara is pre-eminent, beyond any unique characteristics we might assign to God. Thus, there are no material representations of Ishwara; there are no statues, no symbols that can capture this essence. Ishwara is simply beyond any attributes we might want to assign to it––despite all that “surrender to God” might imply or that we personally might associate to it.
Ishwara can never be understood directly by the mind, yet has been described as the apex of knowledge (jnana), non-attachment (vairagya), virtue (dharma) and the limitless capacity to become. And still, understanding it in its fullness remains beyond understanding for all except the rarest of human beings. The teachings tell us that, in this light, God is sarva tantra svatantrya (unrestricted sovereignty)––free from and not affected by anyone’s thoughts, feelings, and wishes, beyond all and every condition and circumstance.
In sutras 1:24, 1:25 and 1:26, Patanjali sheds further light on Ishwara, helping us fathom the unfathomable––to conceive of the Infinite with a finite mind. God is untouched by any limitations, afflictions orkarma , boundlessly omniscient. Interesting to note that the God of the yoga tradition is not necessarily the all-powerful, punishing God, but rather She is a source of infinite knowledge. Finally,Ishwara is the source of all teachers, the teacher
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Secrets of the Sutras | ParaYoga.com | page 25 of all teachers, for She is not limited by time. Practicing complete surrender to such a Divine being means contemplating on Her intrinsic attributes (so as to cultivate these qualities in oneself). This practice of merging with the Divine who resides at the core of your being means to infuse your heart and mind with Her truth, Her strength and Her timelessness. Through this knowledge, you are filled with that 11 which consumes all afflictions. God is what disperses the seed of knowledge in the hearts of all living beings.
Sutra 1:27 introduces the concept of pranava, which is invariably presented as the equivalent of “Om.” Actually, pranava is a much more far-reaching concept. Pranava means “that which reverberates eternally,” that which is never changing, yet always new. While the commentaries tell us that Om is an expression and contains the experience of God, it is important to note that all revealed mantras are also pranava. All mantras are imbued with the illuminative power to breathe newness into us. As mantras are expressions of infinite scope and experience, they are also embodiments of revelation.
In sutra 1:28, Patanjali tells us how we work with mantra, describing the methodology of japa. The heart of this practice is to feel or remember the meaning of the mantra, while experiencing the mantra (as sound) unfolding from its meaning/feeling. To advance in japa practice, it is important to continue to practice self-study and the study of scripture. Undertaking a committed practice of japa therefore is holistic, an intentional practice that gradually allows the mind to see the highest Reality, to experience its own self-luminous essence. Through the practice, one is transformed gradually; as you practice, you gain insights into your challenges. Your ability to exercise your strengths becomes more constant; your obstacles are diminished.
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Secrets of the Sutras | ParaYoga.com | page 26 From the point of view of the yoga tradition, the obstacles to the state of yoga are entirely internal. The obstacles are nine-fold:
l disease l mental inertia l doubt l 11 carelessness l sloth l inability to withdraw from sense cravings l clinging to misunderstanding l inability to reach samadhi l inability to retain samadhi
Through surrender to God, these obstacles––rooted in our past experiences, memories and unconscious behavior––are replaced with Ishwara-like self-feelings, perceptions and capacities to act, feel and think.
It is worth noting that of all of the obstacles, doubt is the one that is the most injurious to you as a seeker. Doubt not only destroys your foundation of inner peace, it becomes a destructive force that can easily reverse your progress in your spiritual quest.
In sutra 1:31 Patanjali introduces the four “symptoms” that accompany these obstacles and denote the presence of avidya. They are:
l suffering l pessimism l unsteadiness l irregular breathing
In other words, while you are still clouded by misapprehension, any one or more of these symptoms will be present. This is an invaluable teaching, because while our misapprehension is often unseen,
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Secrets of the Sutras | ParaYoga.com | page 27 remaining in the field of our unconscious, the symptoms–– suffering, pessimism, unsteadiness and irregular breathing–– are much easier to recognize, especially if you practice yoga and meditation. Note that all four of these symptoms are common to most 11 people as they begin to practice yoga. Also note their specific order. The yoga tradition teaches that if your yoga is to ultimately diminish your suffering (the first and deepest of these symptoms), you must work systematically: first address the breath, then the body, then your mental patterning and ultimately, through self-refection, diminish your false understanding and misapprehensions.
The practice of Ishwara pranidhana (surrender to God) through mantra repetition requires sustained effort to reach the goal. Even as you progress, old desires or tendencies (vasana) will pull you toward them with even more force––your past experiences will seek similar experiences and thus will resist the creation of new experiences. You will find yourself drawn to what you have known and done before. As you change, there will be even stronger temptation to stay the same. Whereas pranava, the vital force within revealed mantras, will make you new. Patanjali prescribes mantra and devotion to God, to attenuate the obstacles and set the stage for you to reach yoga’s ultimate destination––samadhi
The prerequisites for mantra practice are:
l meditate on a revealed mantra l meditate on an awakened mantra l practice it in a proper sequence, with the understanding that some mantras are more preparatory and others are more culminating
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Secrets of the Sutras | ParaYoga.com | page 28 l start your practice with whatever faith and self-discipline you currently possess; in the process, you will be training and refining your mind so that it can and will enthusiastically serve your soul’s purpose 11 The last sutra in this section deals with the cultivation of virtues––more specifically, replacing non-virtuous thoughts with virtuous thoughts. This is ultimately a contemplative process that Vyasa has broken into three stages; these are expounded upon later in sutras 2:33 and 3:23. It is important to understand that the work of cultivating virtuous thoughts is not the equivalent of simply shifting your attitude. Rather, it is a contemplative process, in which you become more and more knowledgeable about the source of your thoughts that are injurious to yourself and others. For example, if you struggle with compassion, you must learn to discover the ways in which you are less than compassionate to yourself, why you resist loving and being kind to the injured or the injury within yourself.
The development of these virtues is not simply another one of many optional techniques. The practice of sutra 1:33 is vital to becoming firmly established within yourself before embarking on the work and practices related to the sutras that follow it. You must first embody the key virtues of: compassion, friendliness, happiness and non-judgment. This is vital. Before you venture into the extraordinary effects of removing the veil of darkness that covers the light of clear perception, you must be properly prepared for the powerful techniques introduced in sutra 1:34.
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Secrets of the Sutras | ParaYoga.com | page 29 MODULE 12: Gateway to the Luminous (Sutras 1:34 - 1:41)
In this section (sutras 1:34 through 1:41) Patanjali introduces the seeker to some highly specialized pranayama techniques 12 (prachhardana and vidharana) and then goes on to the single sutra that captures, according to the tantric tradition of Sri Vidya, the essence of the entire text.
The practice of prachhardana, with its forceful and rapid exhalation, directs the breath to strike the region of the soft palate, near the base of the brain. This special adaptation of kapalabhati energizes the brain and, more specifically, the general area around the hypothalamus and pituitary gland. Stimulating these parts of the brain makes it possible to override emotions such as fear, anxiety and anger, and thus gain control over the reactive and conditioned impulses born from stored memories and our most primitive urges. This practice ultimately awakens the general area around the ajna or sixth chakra (ajna, meaning “I command”) and the guru chakra. These centers are very sensitive to light and comprise the main site for controlling and directing prana––life force. This method is an essential part of pranadharana (pranic concentration) and for achieving transparency of mind. In order for the practices introduced in sutra 1:33 to bear fruit, Pranadharana is key.
Sutra 1:36 reveals the most essential practice of the entire scripture. This is the revelation of the state of sorrow-less joy (vishoka), that is infused with inner light (jyotishmati), which leads the mind to become anchored in an unsurpassed peaceful flow (sthiti), free from all thoughts. According to Sri Vidya, this experience is nothing short of the state of consciousness in which individual soul and God are united. Thus, sorrow-less joy and inner-luminosity are different expressions of the same state of consciousness.
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Secrets of the Sutras | ParaYoga.com | page 30 Depending on your individual nature, whether you are inherently devotional or inherently intellectual, the state of vishoka or jyotismati will unfold first. Over time, as this experience is deepened and your absorption ripens, your ability to remain established in the state becomes increasingly effortless. You now scale the heights of samadhi, culminating in your resting 12 in the “cloud of virtues” and ultimately, the final realization––the resting place of asamprajnata samadhi.
Sutra 1:41 tells us that a mind abiding in the state of yoga becomes like a crystal, taking on the unique qualities of whatever object is in its proximity. This state of complete absorption is called samapatti. This is the basis of the techniques described in sutras 1:37 through 1:39. In sutra 1:37, Patanjali offers the practice of meditation on “one who is free from all desires” and in sutra 1:38, he suggests that prophetic or intuitive dreams can also be used as the object through which the transparent mind can be illumined further. Upon awakening from such a spiritual dream, there is joy and a deep sense of its basis in reality.
There are challenges inherent in both of these techniques. First of all, you must exercise caution when considering meditating on “one who is free from all desires,” because it is very hard to tell if a given master has risen to a level beyond desire. Also, because we lack access to perfectly clear intuition, using any meditative object related to our own sensory perception should be accompanied by some degree of caution.
In order to retain complete memory of your dreams, it is vital to keep your mind as uncluttered as possible while you are awake. This means that the practice must be supported by a simple life––lighter meals, regular routine, less sensory input, honesty in all your dealings, etc. The process entails several steps. First is the prerequisite belief that the states of deep sleep and dream are closer to reality than the waking state. Next, it is important
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Secrets of the Sutras | ParaYoga.com | page 31 to distinguish the quality or kind of dream. Once you are certain that a particular dream is an intuitive revelation, you turn to the dream as an object for meditation, and apply the following steps: l first light the power of cognition through 12 pranadharana
l next, bring that collected, illumined awareness to form a mental image of the dream as an object and meditate on it as real
l transition into lucid dreaming
l sustain the feeling and image of the dream in your waking state, shutting out all external objects
Sutra 1:39 suggests that any technique that has been time-tested and that has been proven to lead one to samadhi can also be used. However, it is critical that such a practice is either found in an authentic scripture or is taught by a master rooted in a living tradition. If a practice meets this criteria, it can also be a valid means to reach the state of complete absorption. Thus established in an absolutely transparent mind, the awareness of a yogi can fully comprehend everything, from the smallest and most finite of objects to the most expanded and eternal. Such a mind is no longer affected by its own modifications. This clear, calm and tranquil mind of limitless creative energy is one that cannot be affected by any disturbances. Due to the expanded field of awareness in one who has mastered her mind, a yogini can see what is going on in the world, its cause and its effects. She enjoys every bit of the world, yet is free from any and all burdens.
Remember: whatever you choose to meditate on, it is vital that it is uplifting; it must be inherently sublime, boundless and endowed with the highest Truth.
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Secrets of the Sutras | ParaYoga.com | page 32 Anatomy of Prachardana 12 Pituitary Gland Turkish Saddle (Sella Turcica)
Nasal Septum
Sphenoid Sinus
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