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 SECRETSSUTRAS OF THE M1 SUTRAS & M2 M9 Copyright ©2016 by Rod Stryker, All Rights Reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means (electronic, photocopy, recording, or otherwise) without the prior premission of the copyright owner. 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. SECRETSSUTRAS OF THE M1 SUTRAS & M2 M9 Copyright ©2016 by Rod Stryker, All Rights Reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means (electronic, photocopy, recording, or otherwise) without the prior premission of the copyright owner. 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. SECRETSSUTRAS OF THE M1 SUTRAS & M2 M9 Copyright ©2016 by Rod Stryker, All Rights Reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means (electronic, photocopy, recording, or otherwise) without the prior premission of the copyright owner. Secrets of the Sutras | ParaYoga.com | page 22 Model of the Mind: Antahkarana - Inner Instrument 5 Senses Chitta Secrets of the Sutras | ParaYoga.com | page 23 | page 23 Secrets of the Sutras | ParaYoga.com Store House of Memories Manas Buddhi Purusha Lower/Reactive Mind Intellect - Power to discern Consciousness and Pride Ahamkara Self Identity SECRETS OF THE SUTRAS Copyright ©2016 by Rod Stryker, All Rights Reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means (electronic, photocopy, recording, or otherwise) without the prior premission of the copyright owner. 9 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. SECRETSSUTRAS OF THE M1SUTRAS & M2 M10 Copyright ©2016 by Rod Stryker, All Rights Reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means (electronic, photocopy, recording, or otherwise) without the prior premission of the copyright owner. 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 SECRETS OF THE SUTRAS M11 Copyright ©2016 by Rod Stryker, All Rights Reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means (electronic, photocopy, recording, or otherwise) without the prior premission of the copyright owner.