How
the Yoga Sutras of Patanjali, (in particular the ethical code of
Yama/ Niyama), contribute to the efforts of the modern seeker of
truth, guiding us towards the evolution of the human brain.
The
most complete and methodical script on yoga psychology and the
exploration of the human brain was
composed
thousands of years ago, by
a sage named Patanjali. It consists
of 195 “sutras”
(aphorisms). Patanjali
was a great yoga Rishi, thought to be responsible for collecting and
establishing the traditional yogic methods of managing the mind. We
must always remember that Yoga is, above all, a systematic training
of the human system (body/emotions/mind/soul), working towards
evolution.
In
the second sutra, Patanjali states:
‘’Yogah-chitta
vritti nirodhah’’
(Yoga
is the regulation or pause of the mind waves.)
In
other words, Yoga is the ability to stop
thinking.
Those
who have tried to stop the mind know very well that this is the most
difficult thing we can ask of ourselves. By stopping our thoughts, we
essentially destroy our instinctive programming. By stopping our
mind, our ego dies. The
act of stopping our mind means that we are going
against life itself... and our minds are naturally programmed to
'protect' us from such life-threatening deeds.
So
why would we choose to threaten our own system by stopping our
thoughts?
Most
of our mental energy is distributed towards survival: what to feed
ourselves, how to predominate, how to
reproduce. Patanlali, over
2000 years ago, explains that these very deep unconscious needs
deemed vital to our existence, are consequently responsible for
creating the chitta vritis (mind waves, concious and unconscious)
which then create samskaras (habits), which in turn create vasanas
(programmings/character). This kind of mechanism infects the human
brain with kleshas.
Kleshas
(impurities of the mind), not only take up most of our mental energy
but also shadow the truth from us. Patanjali emphasizes that if one
does not
make a
conscious effort to control the chitta vritis (mind waves), the mind
will always be preoccupied, and as it works, it will create more and
more layers (kleshas) masking the truth.
According
to Patanjali, there are five types of kleshas:
- Ignorance
- Illusion of separateness
- Attraction towards the pleasant
- Aversion to the unpleasant
- Survival instinct
These
are the causes of the mind's lack of clarity... Without the kleshas,
our minds would be crystal clear, and thus ready for meditation. In
simple terms, one cannot meditate when the mind is occupied with
illusions, with limitations of the ego, with desires
that
need to be fulfilled,
with fears of
unwanted things or threats to our
survival.
This is why it is vital that we work towards finding methods and
techniques of controlling these mind waves. In other words, we must
find ways of controlling our thoughts.
The
second obstacle preventing the mind from reaching high levels of
meditation is Karma.
We must recognize that we carry with us the actions of our past that
have not yet been met with reactions. The more of these actions we
carry, the heavier the mind is weighed down. This effect, to use
modern terms, essentially places us on "stand-by" mode,
preventing us from moving higher until the actions are dealt with.
The
techniques presented by Patanjali in the Yoga Sutras, guide us
through a process of clearing our minds of both Kleshas and Karma.
Remember that the Yoga Sutras' goal is to stop the mind from
thinking. Patanjali suggests that by practicing the ethical codes of
yoga we can limit the disturbance that the kleshas bring and we can
also “burn” Karma.
The
first technique that is presented refers to
two qualities
which we
must cultivate
simultaneously:
- Abhyasa (uninterrupted practice)
- Vairagya (dispassionate objectivity)
In
other words: Never give up, but always let go.
Try, and then
surrender your efforts.
This
is a very deep technique that takes a long time to “install”
itself in
our modern brains,
which are either operating mechanically with a constant tendency to
“let go”
through lack of effort, or
are extremely
dynamic without
allowing us to stop or listen when life is telling us to do so.
Therefore, the balance between the two, achieved through the equal
practice of these opposing qualities, will bring our life into
balance, minimizing
some of the mind waves created by doing the wrong thing and/or doing
it at the wrong time.
Abhyasa and Vaigagya are
very well represented during our Hatha
Yoga sessions,
when we repeatedly follow
each active posture with relaxation.
Many
such techniques are mentioned in the Yoga Sutras, but the most famous
(and perhaps the most vital) is the 8-fold method of enlightenment,
translated from the term “Ashtanga
Yoga”:
Yama
-
Niyama
-
Asana
-
Pranayama
-
Pratyahara
-
Dhararna
-
Dhyana
-
Samadhi
According
to Patanjali,
our first act must be to cultivate ethos (Yama-Niyama).
Cultivating
ethos is to harbor
a character that does not create disturbance to you or to others.
The
modern Yogi however, living
in a world where everything is available at the click of a button,
has no desire to waste time. Like everything else in his life,
he wants
enlightenment to be an instant process, and the system that Patanjali
suggests does not promise any shortcuts. No one wants to wait until
they have the right character to practice pranayama or meditation!
Why would they, when there are meditation courses that promise
self-realization in weeks. Why take the long and difficult road over
these fast solutions?
The
most common argument that a Yoga Guru would give in response to this,
is that without the ethical preparation
of the student, the power is possessed by the wrong individual; one
who is not yet equipped to handle it correctly.
Swami
Gitananda would say “Yoga
makes the thief a better thief”.
Another
side of truth though, is that a thief can ever truly meditate!
The
chitta vritis (mind waves) of a person who does not follow the Yamas
and Niyamas (ethical codes of yoga) are so many and so complicated,
that it would ultimately be impossible to concentrate. These first
two steps must therefore not be underestimated or overlooked in any
way.
- Yama
The
things we shouldn't do to others in order to do always the right
thing, keeping our conscience strong.
- Ahimsa – To not hurt anyone or anything with your thoughts, words or deeds.
- Satya - To not practice unconscious or untruthful communication through speech, writing, gesture, and actions.
- Asteya- To not take advantage of any person or situation for personal gain.
- Brahmacharya – To use our energy consciously. We must create relationships that foster our understanding of the highest truths.
5.
Aparigraha –
To possess only what you use.
- Niyama
The
personal
practices
which lift the mind higher by “burning”
Karma.
- Saucha – To maintain cleanliness of body, mind and surroundings.
- Santosha – To practice being comfortable with what you have and what you do not have.
- Tapas - To increase the heat that burns impurities, through practices that keep your body and mind fit and healthy (proper sleep, exercise, nutrition, work, and relaxation)
- Svadhyaya – To observe, read, study, practice, reflect, review and observe your progress.
By
practicing the Yamas and Niyamas with Abhyasa and Vairagya, we can
weaken the kleshas that create more and more karma, and even burn
existing karma. (sutra 2.16 “avoid
miseries that have not yet come”).
You
may ask; how
do
the yamas and
niyamas
clear out the kleshas and the Karma?
There
is a programming in the brain called the
“conscience”.
I remember as a child, our
priest would
tell us that God plants this
"conscience"
in our brain to stop us running away from him. A strong sense of
conscience, means the ability to do always the right thing, avoiding
miseries and unnecessary thought patterns that
cause us to live wrongly thus causing disturbances during meditation.
A
strong sense of conscience can regulate all the types of kleshas
(impurities).
So
by practicing yamas, we control the kleshas, and by practicing
Niyamas we minimize Karma. Thus we make the mind pure and proper for
higher dhyana practices.
- Asana
At
the Yoga Sutras, Patanjali refers to Asana as “a steady and
comfortable sitting” and not all these complicated body postures.
After building a strong ethical character, your next step is to learn
to remain still, in a comfortable position
(Asana).
Comfortable stillness is necessary so that the mind waves will
gradually cease, but is also vital for moving to the fourth step -
Pranayama.
- Pranayama
Pranayama
is essentially the practice of learning to produce and direct prana
-
vitality.
(In
India, when someone dies they say “he
lost his prana”.)
Pranayama
is very much connected with the control of the breath, as our main
source of prana is the breath. So, we train our breath as a medium of
training our prana. Although there are thousands of breathing
techniques for controlling
our prana, Patanjali describes only one: stop the breath so that the
mind waves will also stop. (sutra 2.49:
“Pranayama is
cessation of the processes of inhalation and exhalation”).
- Pratyahara
After
learning
to control
our prana,
we must then learn not to be disturbed or absorbed by the
stimulations of the senses (Pratyahara).
So
we become a person with ethos, who is able to sit still for long
periods of time, controlling his prana, without being disturbed by
any sensory message.
And
it is only then that the internal
work starts.
- Dharana
We
can then move to Dharana,
the ability
to concentrate on only one thing.
Anything
will work, as long as it
is isolated
entirely from any other thoughts or images.
- Dyana
And
then, at this
point, can we finally move to Dhyana
- meditation;
to learn to become one with your point of concentration. To forget
yourself - to forget that you are a being that is concentrating.
- Samadhi
Samadhi
is the final stage of concentration and the complete liberation from
the bondage of ego. Samadhi is complete absorption into
oneness.
Patanjali
says in sutra 2.11 that the final cessation of the kleshas comes
through meditation (dhyana). Meditation is the way to reconnect with
“the
source” (whatever
this may mean for us). “The
source” is
free from impurities, mind waves and karma. So connecting with the
source serves to ultimately free us as well. This happens
unconsciously during deep sleep: there is a point where the mind
waves pause and we are connected with God. This reconnection is
referred to as “shushupti”
in the Yoga Sutras.
Shushupti
is the charging of our biological "computer".
It is the only
opportunity we have to feed the brain with more
energy than the
amount required for survival, so that we can then use this excess
energy to unlock the deactivated qualities of our mind.
Shushupti can
also
happen
consciously, through meditation.
Therefore,
while stopping our thoughts may lead us to go against our natural
survival instinct, which guides us through our daily tasks of eating,
sleeping, finding a partner, reproducing etc., the opportunity to
unlock the hidden possibilities of our mind
through the methods outlined in the yoga sutras, is
in fact indispensable to the development and evolution of the human
brain.
Credits:
Excellent summary by my dearest Anandhi :)
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