autobiography of a yogi

I've started reading the Autobiography of a Yogi and while I'm not very far in yet, I'm quite surprised at the amount these "enlightened" gurus use their sidhi powers, I thought they were an obstacle to be avoided not used for convience or to impress others.... will have to keep reading.

end of the yoga stura blogs but not the end of the journey

I am now finished my current blogs on the yoga sutras. I have learned so much reading and summarizing, intrepretting and thinking about these sutras in my own mind. I intend to return to them again and again throughout my life, as well as other yoga texts and other spiritual texts to help me continually understand more and more a spiritual path.
I hope to be able to follow the yoga sutras directions and guidance in my life.
I am glad to be done this project and my required work for my yoga teacher training, so that now I can truly embrace these teachings for myself and my life. I think that this milestone will reinvigorate my committment to yoga and practice.
Thank you Sarojini, you are truly a wonderful light and a immense influence in my life.
I love and respect you.
Thank you
Namaste
Evelyn

4.32-4.34 Gunas after liberation

Once this state of freedom has been reached then the gunas are also freed to return to nature. The yogini may chose to use them to interact with the world but is no longer influenced by them. This yogini lives in the moment and is spontaneous without ego, I-ness, attachments of any kind or colored thoughts. She is free from the natural material world.

Om tat Sat

namste

4.31 Knowables become few

sort of the opposite of graduate students come to know that actually know something about their subject area when they realize they actually know nothing in comparison to all there is to know. This sutra explains that when the yogini has reached this level she is comforted in the clear insight that there was very little to know in the beginning.

4.29-4.30 Perpetual enlightenment

To finally reach enlightenment or dharma-meghah Samadhi, one must clear the final attachment, that being to enlightenment itself. When the yogini has reached the highest state of intelligence and has neutralized all attachments and impressions and realized that enlightenment is yet another attachment like any other then all are removed and she is finally free.

4.27-4.28 Breaches in enlightentment

Patanjali explains that once one has reached enlightenment they must still be vigilant in their practice, though subtler than the beginner, as “breaches in enlightentment” are normal. It is important for the student to know and accept this that enlightenment during a lifetime (some lifetime) is not without its own discipline. It is not a time one can simply rest on one’s laurels and congratulate oneself but enlightenment is work in and of itself to maintain.

4.18-4.21 Illumination of the mind

These sutras are summed up by the Gita verse about night and day, meaning that when one is attached to worldly desires it is night for the soul, when the soul becomes illuminated then it is night for the attached consciousness. That one can not be attached to objects and be enlightened.

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4.15-4.17 Mind perceiving objects

Although objects are independent and exist without the need for a mind to perceive them. Each object is perceived differently by every mind, as every mind has a different constitution of gunas and impressions. The yogini when freed of impressions and gunas encounters objects as they are without any personal colorings.

4.13-4.14 Objects and the 3 gunas

The gunas or properties of nature are present at all levels of existence. Swamji compares them to the ink in a photograph, although we know that there are only three colors which combine in many ways we do not see the colors individually for what they are but as a whole for what they create. The gunas are present in every level, from the gross (ie. the types of food we eat) to the subtlest latent impressions which we work through.

4.9-4.12 Subconscious impressions

These sutras explain that karma and samkaras are eternal. They began with creation when humans were given sensory organs (the normal five plus limbs and perception) and integrated with the gunas on the wheel of life and rebirth. Swamji compares it to working on a project, taking a vacation and coming back to the same project afterwards. He explains that this is the reason for déjà vu. That karma is uninterrupted between lives, between rebirths, only when the yogini has transcended avidya or ignorance and shed all karma can she then not be reborn.

sweat lodge

I just attended a sweat lodge in Labrador which was hosted by Innu people. It was a very intense experience and gave me a lot of things to think about.... I definatley learned alot about myself through it....

Kaiylaya Pada 4.1-4.8

4.1-4.3 Means of attaining experience

Patanjali lists five ways of attaining enlightened experiences. The first three (through birth, herbs or mantra) are the most likely to fail, and the last two, through tapas and mediation are the most likely to succeed in continuous enlightenment. He explains that unlike the rest of the world which requires action and adding something to your life to learn. To achieve spiritual enlightenment, one must do less, or remove obstacles rather than add to your thoughts, you must remove them.

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4.4-4.6 Advanced use of mind

Though the mind does many things it is only one mind that produces all of them. When the mind is schooled in meditation it can focus on one thing at a time and control and let go of the monkey mind and all samskaras.

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4.7-4.8 Actions and karma

Patanjali explains that actions of one of three types for the majority of people. They are either black (bad, not useful or tamasic), grey (of mixed usefulness, rajasic) or white (good, useful, sattvic). These actions in turn create more impression of their type which must be worked off later. The enlightened yogini however has actions which no impressions, that transcend the gunas and kleishas. Swamji suggests that one can start along this path by forming new non-coloured habits/actions which will build over time.

3.53-3.55 Higher discrimination through samyama

Here both swamji and Iyengar speak about living in the smallest unit of time, the moment. Swamji compares it to a movie film which is made up of thousands or hundred of thousands of slides which only appear to be seamless. Iyengar gives his reasoning for being harsh and demanding of this students, so that for the 90mins of his yoga class they are totally focused on themselves and yoga, not the outside world of work, family or friends. Beyond the tool of samyama is discrimination. This is the tool used to bring the yogini to the perfect pinnacle of yoga, free of all attachments external and internal, and the mirror/window of ignorance has been wiped clear, that of kaivalya.

3.50-3.52 Renunciation that brings liberation

3.50-3.52 Renunciation that brings liberation

Once the yogini has successfully avoided all the traps of the sidhi powers, has burned all seeds of attachment to the natural world she still has another test to go through, that being the invitations/seductions of the celestial beings. Patanjali warns against accepting their invitations as this will spell the end of the yogini’s spiritual journey. Why the celestial beings would do this I don’t know! Aren’t beings such as angels meant to help? This is yet another attachment that the yogini must learn to shed.

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3.39-3.49 More from Samyama

These sutras continue to describe even more sidhi “powers” some of which, such as entering anothers body are somewhat disturbing. Iyengar tells the story of a monk who, in order to gain knowledge to win a debate, entered a dying man’s body then left it before his own was destroyed. I’m not sure this is correct use of these powers. Or another monk who, when he could not get money for building a temple, instructed his disciples with sidhis to steal and murder! The final sutra of this group however describes that once the yogini is free of nature that their mind is as quick as the soul unhindered by attachments and obstacles

3.17-3.37 Experiences from Samyama; 3.38 What to do with experiences

These sutras describe the various experiences which appear to be superhuman powers, such as mind reading, or controlling the light that emanates from your being to appear invisible and many others. The culmination however of these sutras is 3.38 which states that these too are only part of the gunas, and while they appear fantastical if they are indulged in, (ie. creating attachments to them) they only feed the ego and hinder the yogini rather than help on the path of Self-realization. If however, the yogini learns to work past even these subtle obstacles then the path is much clearer to them.
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3.9-3.16 Witnessing subtle transitions

These sutras concentrate on transitions from the all-pointed mind (which goes here and there) to the one-pointed mind to the transitions between periods of one-pointedness. Up to now we have been focusing on the object of one-pointedness or other states, now we are ready to observe the subtle transitions between states. Once this is accomplished the yogini will experience the first of the sidhis, which is the ability to see clearly into the past and future and how they connect together.

Vibhuti Pada – Experiences 3.1-3.8

3.1-3.3 Dharana, Dyana and Samadhi #6,7,8 or 8 rungs

Dharana is the concentration on an object but still with some distractions so that while the concentration occurs it only happens in short bursts. Dyana or meditation happens when the mind is able to focus, without distraction, on an object for longer periods of time. Samadhi starts when the differences between the object and mediator or dissolved and become one.

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3.4-3.6 Samyama is the finer tool

Samyama is the combination of Dharana, Dyana and Samadhi. As swamji explains the stages are interdependent and proceed in an order:

Attention ---- Concentration ---- Meditation ---- Samadhi

Iyengar notes that while some people have “flashes” of Samadhi, such as musicians or painters when they are totally absorbed in their art. Most people can not skip stages and that regular practice and discipline as developed through the lower rungs are the way to continuous Samadhi. Swamji however states that not all stages of consciousness such as the sides. Iyengar warns that skipping steps however can be problematic such as in the cases of Kundalini awakenings.

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3.7-3.8 Internal is seen to be external

As we have progressed through the 8 rungs of yoga from the asanas to dharna to dyana to Samadhi, it would appear that we are moving further and further into our body and mind. Samyama would, at first, appear to be the innermost levels, however in these two sutras Patanjali explains that once seedless or nirbija Samadhi is reached, even samyama is realized to be external.

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2.54-2.55 Pratyahara #5 of 8 rungs

There are four stages of Pratyahara – mental, physical, intellectual and spiritual. Pratyahara is the drawing in of the senses, from the outside to the inner world. Quieting the desires and fluctuations of the mind, body, and emotions to focus them all towards the greater goal of spiritual realization.

2.12-2.48

2.12-2.25 Breaking the alliance of karma

This group of sutras outlines the “rules” of karma. We carry both good and negative impressions with us from lifetime to lifetime and its is these which determine where, to whom, and how we are born as well as most of the experiences we will have during life. All kinds of karma, both good and bad, are attachments which must be worked through and shed. Even good karma leads to sorrow, as does a wonderful cheesecake is painful which there is no more, and causes attachment/desire to having more.

Although we can not do anything about the pain we have or are currently experiencing, Iynegar explains how Patanjali tries to help the student avoid more pain by following yogic discipline. He explains that pain is caused in the seer by attachment which is experienced through the gunas, which have different compositions in each person. One must strive toward sattvic exsistence, then shed it in the knowledge that each person is divine and pure and does not need external worldly pleasures as experiences through the indriyas and gunas. Eventually the yogini becomes simply an observer rather than participant in nature (praktri).

According to patanjali the purpose of the intellect (buddhi) is to allow the yogini to rise above both the intellect and nature to the divine plane. False identification/knowledge or ignorance is what keeps us from experiencing our true selves. Only true coming to right knowledge can we be emancipated.

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2.26-2.29 Reason for the 8 rungs

These sutras outline the 8 rungs of yoga. Iyengar has a detailed chart which gives several translations of the seven states of consciousness and their “corresponding levels of knowledge and integration.”(138)

Iyengar outlines the 8 rungs as follows

Yama – “moral injunctions”

Niyama “fixed observances”

Asana “posture”

Pranayama “regulation of breath”

Pratyahara “internalization of the senses toward their source”

Dharana “concentration”

Dhyana “meditation”

Samadahi “absorption of consciousness in the self”

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2.30-2.34 Yamas & Niyamas

Iyengar outlines each of the Yamas and Niyamas, explaining that the yamas are considered “mighty universal vows” which can be practiced by anyone of any country, ethnicity or belief. The Niyamas are the personal practices which support and help the practice of yamas come to realization. Most people view the yamas and niyamas as a social code of conduct by which to live.

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2.35-2.45 Benefits from Yamas & Niyamas

Sutras 2.35-2.39 deal with the yamas

Non Violence or Ahimsa – when it is completely developed and the yogi is at peace it spreads to all around him, as Iyengar states even violent animals become friendly.

Truth/Satya – this is the sort of truth that is with every cell of your being, not a surface truth that will only hold for a short period of time

Ateya/non stealing – this non-stealing is not only of the sort that might get you in trouble (ie. shoplifting or other material possessions) but that of others thoughts, desires of other people or things.

Brahmacarya/sexual control – this is one of the least understood as many people translate it as celibacy or abstention from sexual acts. Iyengar explains that this is not necessarily the case but it is sexual control, that many great yogis have had many children. It is not having sex when it is not meaningful or not for having children. Perhaps this is quite close to the idea of the Catholic church that intercourse is intended for procreation and is only pure in that sense.

Aparigraha/without possession – is the realization of how little one needs in the material world to sustains oneself and be healthy and divine. Iyengar claims that this is the most difficult of the yamas to understand. One does not only not need material possessions but one should not harness or covet their own thoughts either, less they follow you into the next lifetime.

Sutras 2.40-2.45 outline the niyamas

Cleanliness/Saucat – both internal and external. The body is cleansed internally through many measures including asana and pranayama (supplying oxygen) and reducing ones dependencies on the material world and its distracting qualities.

Santosha/Contentment – drive towards right knowledge

Tapas/self discipline – the discipline to burn away impurities of all sorts

Svadhyaya/self study – can be interpreted two ways, both the study of sacred texts and the study of the self through the discipline of yoga

Isvarapranidhanat/Surrender to God- through the study of yoga the yogini surrenders herself by freeing herself from the bondages of the material world to reach Samadhi and connection with the divine.

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2.46-2.48 Asana #3 of 8 rungs

These sutras describe asana and its effects

The mastery of asana comes when they are effortless and the duality of mind/body is dissolved. Through the mastery process come awareness of all of ones muscles and the way the mind is connected to them. Asanas turn into meditative practices. Iyengar points out that asana is not suppose to be pleasureful or comfortable at first, as that is another type of asana, it is suppose to challenge both the body and the mind to find the space in the mind and between the muscles.

2.10-2.11 Dealing with subtle thoughts

The previous sutras have described coloured thoughts and how to reduce them, these two sutras warn that even once the thoughts have receded to seed form, they, like any seed might regrow. Thus one must burn them through further meditation and work, then they will not regrow.

Sadhana Pada

2.1-2.9 minimizing gross colorings that veil the Self

These sutras are the start of the Sadhana Pada, which outlines to the beginner and the practitioner how to advance their practice.

The first nine sutras outline the types of coloured thoughts (kleishtas) there are and the four states in which they reside.

I find that the swamji site is very helpful as it groups the padas, whereas the Iyengar is a continuous flow and you’re not sure where to stop to think.

Iyengar makes a point in the first sutra of this pada to tell the reader that although many people think of this pada as a beginners guide to practice, it has much to offer the more advanced as well, since even evolved people have some coloured thoughts from time to time. He describes the three types of colouring to be mental, emotional and instinctual

The five colourings are outlined as

1- avidya (2.4-2.5) ignorance, or lack of wisdom

-as swamji suggests this is not the sort of ignorance that is educated at school which is accumulated knowledge and critical thinking. It is more like a cloudy day, when the clouds clear you see your spirit clearly in the sunshine, then one can see the true spirit and nature of the world.

2- asmita (2.6) ego, I-ness and individualism

- many people think of themselves in terms of what they do, what they like or dislike, and what they own. None of these things are who you are, each of us is, at our core, a divine being which is untouched by these material shrouds.

3- raga (2.7) attachment and addiction to thoughts

- swamji has a good description of this, he describes eating a candy and liking it. The enjoyment of the candy is a coloured thought, but it is the desire for another candy which is the attachment.

4- dvesha (2.8) aversion or hatred towards to thoughts

- swamji discusses how hatred or aversion is simply a different form of attachment, it is negative rather than positive, as one dwells on the things one dislikes as much or more than objects or thoughts we like

5- abhinivesa (2.9)- attachment to your own life and survival

- this is a base instinct which is part of all of us, but to achieve samdhi we must give up even this attachment as it leads to other attachments as well.