INDIAN CLASSICAL YOGA Anandamayi Dasi

CONSCIOUS “I” Part 5

17.08.2018 This is the last Article about 'Indian Classical Yoga' and a summary of a general view of the subject (next we will talk about Vedanta). The Modern understanding of Yoga gives a warped (flat) image of the scientific/awareness aspects Yoga is in context of the deep self-realization process, we all pass through (together with the individual spiritual progress the awareness of external reality evolutes). The stages we pass and include on each level of our consciousness are so much inherent to our natural development. We are going through the 'PRACTICE' Yoga actually is, beginning with 1. Moral Rules – Yamas: Nonviolence, Truthfulness, Non stealing, Brahmacarya, Non-possessiveness; the 2. Niyamas – Ascetic ans Mystical Practices: Purity, Satisfaction, Ascetism, through Meditation and Isvarapranidhana (focusing on, or devotion/bhakti to Isvara), and from here we actually start our Concentration on God (Yoga – connection with God) as Dharana, Dhyana and Samadhi we will explain below.

In the Meantime, there is the point of 3. Asana – with which the Yoga is mistaken as actual final goal (with all spectrum of the multiplicity of exercises), yet this is only a simple point somewhere on the whole way back to Godhead. This point however is also important/helpful, according to Yogasutra II.46 Asana (padmasana – lotus position) should be unmovable and comfortable (although this is not always the case at first), just be comfortable (yathasukha) - it should be convenient, which would indicate that by Asana is meant a psychological state (can be movable) that does not interfere with the use of higher yoganga practices (or rather is helpful, through recognition of Prana – living force).

4. We will mention also Pranayama (restraint of Prana). Prana runs from the depth of consciousness to the heart (“lotus”) of the subtle body with a specific anatomy.

In no case it is a breathing exercise, but the retention and recruitment of the subtle life force circling between consciousness and subtle body (to control the Mind - 'mansa').

5.Pratyahara (withdrawal), separation from external through constant observation/correction/meditation, this is an unprocessed sensory feeling, a sense of freedom, independence from impressions, despite their experience.

The aspects of Yoga practice mentioned above are more or less technical efforts (sadhana), to check/work on the self, to detect, detach from external phenomena and direct consciousness inside to the Goal, to the Lord. The next three aspects of Yoga are going one when the internal process is taking place (on the Nistha plane where the external is already detached, 'external passivity' with only the needed time for absolute calmness, stopping). Here the focus on God gets stronger and stronger.

6.Dharana (drawing attention), it is a steady connection/tie of consciousness with the 'place'/'space' (desa), God.

7.Dhyana (contemplation), when in this place of attentiveness (dharana) uniformity takes place. In dharana there was still an effort, a 'Subtle Act of Will', though attention was chained to one point – God, the current consciousness was changing, because in its intervals there were reminders from other experiences. While contemplation is a monotonous/constant act of awareness.

8. Samadhi (concentration) happens when even this relatively passive act of perception will disappear in favour of a more passive state compared to the previous one and the faithful reflection of reality alone fills the field of consciousness. Contemplation somehow lost its nature here, as it includes the element of comprehension of the 'new' thing in the 'old' way. In Samadhi the overlapping of the external reality reflection occurs but is now free from the “reminder” element of the 'old' way of capturing reality.
There are few stages of Samadhi, with higher and higher consciousness of concentration on God.

This is a very main vision of the aspect of the progress in “Yoga – 'Gradual' Connection with God” (seen from the broader perspective), we should/must cross over, which I am going to explain hopefully more clearly in my book I am working one, using the whole kaleidoscope of Vedic knowledge – a puzzle elements of the mystery of the Lord's Sri Sri RadhaKrsna's as a 'Whole' in us.

Hare Krsna!

CONSCIOUS “I” Part 4

10.08.2018

Yoga ('Connection with God' – gradual process), or Bhakti-Yoga we practice consists of many aspects, which our acaryas and sastras mention here and there. Summarised here give some systematic idea, so we explained before Yamas, and now we are explaining Niyamas.

Niyamas (ascetic and mystical practices) consist of:

1) Sauca (purification, purity), it is external cleaning (eg water – body washing, fire – breaths, clean nutrition – non-harming other beings, foods with mild and sweet taste) and internal – much more important (purity of 'Feeling' or so-called “Purity of the Heart”)

After being grounded in purity, there is tendency to disappear (thickening) of the body's experience, that is thick sensory impressions, giving the impression of the body's weight, change into the impression of lightness. One also do not feel heaviness in the surroundings (bodies) of other people, attaining the 'positivity' of mind, peace and by purifying sattva-goodness awareness from the polution of rajas-passion and tamas-ignorance, one comes to the 'Yoga with Awareness' (on sattva platform).



2) Samtosa (satisfaction), it consists in exercising in a state of contentment, regardless of the situation, and lack of desires. The result may be a state of bliss, happiness.



3) Tapas (asceticism), the basic tapas is to patiently endure such couples (dvandva) as chill and cheat, hunger and thirst.



4) Svadhyaya (meditation), attention or 'Complete Devotion' (satkara), goes into a permanent state (degree) of Yoga. It means that not so quickly one overcomes consciousness phenomena that are distracting on objects, because they interfere with the sanskaras from previous experiences. On the way to the state of yoga (connection with God), one passes through many stages of contemplation (dhyana) and concentration of consciousness (samadhi), which although they are already extraordinary, still belong to the sphere of erroneous cognition (viparyaya). When the state of yoga reaches the realization, which begins with the indefinite recognition knowledge (purusa from sattva, and from all three gunas), then a spontaneous form of desirelesness follows, which is referred to as not clinging to the gunas. Then we have yoga. In the further progress, we are coming to the borderland of yoga with awareness and without being aware, 'cessation' . Pratyaya, is the phenomenon of intuitive consciousness (buddhi), 'cessation' (viramapratyaya), consciousness is no longer reflected in the objects of 'vision' or gunas, it is directed at purusa itself, and is 'Devoted to Him Completely', then all reflections stops; because purusa is subtler than it-consciousness and the gunas. It is self-annihilating phenomenon, the result of which is yoga without being aware, concentration.



5) Isvarapranidhana (focusing on, or 'Devotion to Isvara'), which Bhakti-Yoga explains perfectly well.

CONSCIOUS “I” Part 3

03.08.2018

Eight Yoga-Angas - “The Path of Yoga”

By fulfilling all the parts of Yoganga cognition that distinguishes the “viewer” (“I”) from the object of vision, is achieved, initiating the state of “Yoga with the Recognition” (the next step is Yoga without Recognition). Exact mastery of any member of Yoganga can naturally bring a transition to it's higher members and even to Yoga itself.

Here they are:

1.Yama (moral rules):

 

a) Ahimsa (nonviolence)

It consists of not tease/'touch' any creature in any way and at any time. It is a BASIC principle, and all other Yamas and Niyamas are practiced to regulate it in this virtue (Ybh. II.30).

 

b) Satya (truth)

Satya is about the foundness (adherence/keeping) of the Truth. The Mind and Speech are to be compatible with what is directly or indirectly known. Speech should not be deceitful, incorrectly encompassing cognition or incomprehensible, because it is supposed to serve the GOOD of other beings (Ybh. II.30).

c) Asteya (not stealing)

In the psychological sense it is non-acquisitiveness, not possessing (asprha) objects (viv. II.30)

 

d) Brahmacarya (sensory restraint)

It involves mastering secret (gupta) sensuality, (ALL) psychic organs should be mastered.(Tattv. II.30)

 

e) Apavigraha (non-possessiveness).

Externally, this is the virtue of poverty. Mentally it is understood as an UNRELATEDNESS to the objects and to the world.

 

It is recommended to treat them as a great obligation, ascetical rule, which would apply independent of professional caste, place, time and circumstances. But speaking of setting in these virtues, much greater weight is placed on a deep state of consciousness, 'In which these Virtues Are', and Naturally manifest themselves.

After becoming established in these virtues, high spiritual states (already) are achieved, which give the manifestation of various miraculous powers. For example in the presence of someone who is grounded in Ahimsa, all hostility from other beings disappears. Someone who is grounded in the Truth ,Satya, speech is effective, i.e. what he says, it will happen, especially in the field of moral change of man.

So this it the foundation we work on gradually, and as it is mentioned above, all fully developed give spiritual effect. That complexity of course is more deep, but in general we are making progress on this path through this inherent virtues, to master them and achieve spiritual perfection.

Next we will discuss Niyamas.

Hare Krsna.



CONSCIOUS “I” Part 2

27.07.2018

We are continuing with Indian Classical Yoga view (with Patanjali's Yogasutras and Vyasa's Yogabhasyas commentary), which can help in many ways to understand better some aspects of our spiritual position and material condition.

In previous Part 1, there was mentioned definition of 'Yoga' as withdrawing the phenomena of consciousness, and also the idea of the 'Phenomenon of Consciousness' was mentioned in five aspects, where first - Real Knowledge (pramana) was explained as four elements: character/specific (gross tamas), change (rajas), realization (sattva) and “I” (purusa, “spectator” in his/her/its own nature), in general.

Now we will go to the next, second element of Wrong Knowledge (viparyaya, opposite), Illusion which takes place in abnormal condition, 'wrong' jnana based on unreal (atad) form (nature, rupa). It covers the sphere of Real Knowledge.

There are five components of this onerousness: 1) Ignorance (avidya) or Duliness (tamas), 2) Consciousness “I am” (asmita) or Delusion (moha), 3) Desire (raga) or Great Delusion (mahamoha), 4) Aversion (dvesa) or Darkness (tamisra), and 5) Habits (abhinivesa) or Blind Darkness (andhatamisra).

Here is an interesting analysis of the process False Knowledge:

1.Ignorance (avidya)

It is up side down vision of Real Knowledge (pramana – where “I”, purusa is seen as different from the rest of elements – gunas). In what is not not permanent (anitya) one sees permanent (nitya), in what is uncomfortable (dhukhya); one sees comfortable (absolute happiness, sukha); in what is without self (anatman), one sees the self (atman). In this sphere of consciousness one is not recognizing the difference between subject of “seeing” (“I”, purusa) from the object of “seeing” (realization).

From this reverse hierarchy of values of the elements of experience, other parts of Ignorance result:

2. Consciousness “I am” (asmita)

The identification of the sattva phenomenon with the phenomenon “seeing” results in “I am” consciousness. And then in the place of the passive viewer of the phenomena (“I”, purusa), there is an 'active subject' of experience (bhoktr), which undergoes through/tests the object of the experience (bhogya). The element of awareness claims that he is the “I”. Further it brings consequences, that in the place of Peace, Psychic Silence appears the state of Pleasure, which gives dominance of sattva above the other gunas. Because there is the addition of rajas this state is not permanent.

3. Desire (raga)
Because this state of pleasure is not permanent, when it disappears, appears desire of pleasure, or means to achieve it.

4. Aversion (dvesa)

The variability of our condition determinates that one condition is better for us, pleasant and the other worse, annoying. The Aversion consists of avoiding, fear, hate to be disturbed and alleged reasons causing it. Because the centre (“lotus of the heart”) of our current consciousness is always associated with a better condition than its perimeter, we see the causes of our sorrows/pains primarily in external objects, and then along with rajas an increasing dose of tamas (element of the form) begins to cover our consciousness.

5.Habits (abhinivesa)

When tamas strengthen in consciousness, then appears within us gravity, cognitive darkness, laziness, attachment to body and physical objects, stereotypes, dogmas, are all the more for us, even from soliciting pleasure or running away from sorrows.

This are the cyclic elements of Wrong Knowledge within our 'Phenomenon of Consciousness', I found relevant to observe, also practically in our life and correct it when necessary, redirecting the consciousness up to the real “I” (purusa) and Sri Sri Radha Krsna.

CONSCIOUS 'I' Part 1

18.07.2018

Introduction

This is the next, new series of Articles, I am going to present, considering YOGA. As I am writing my book, I am now working on 'Indian Classical Yoga, with Patanjali's Yogasutras, and Vyasa's Yogabhasyas. Using a polish version translated by Leon Cyboran from Sanskrit (the first such text in Poland), who was studying Indian philosophy at three polish Universities, and as well in India in Benares, highly valued for the philosophical point of view and compatibility of character and dealing with theoretical ideas by yogis, sholars, panditas there, as Mahamahopadhyaya Gopinath Kaviraja. received the name Sinha Sivovan (the Lion from the Siva's lineage).

Because he was a philosopher, psychologist and Indian philologist his interpretation is very close to human nature/personal, but also social, scientific, etc. In philosophy he is mostly stressing the point/virtue of the truth and truthfulness, and expanding/developing one's self, getting to know it.

In 1998 I was reading about four times this 'Indian Classical Yoga', when I was already a devotee. I was fascinated by the text itself for my personal development, and as well because each Sanskrit word was in brackets explained by ten, or much more meanings in polish, giving very clear broad vision.

This version I am going to present here is a short e-book, unfortunately.

CONSCIOUS "I"  Part 2

*YOGA definition:

Yoga (subjugation) is to pull in (nirodha) of the phenomena (vrtti) of consciousness (citta).

*CONSCIOUSNESS PHENOMENA (five elements and at the same time spheres of consciousness):

1. Real Knowledge/Experience (pramana): character/gestalt/what we see/specific (tamas); its change (rajas); realization (sattva); and “I” (purusa), each of them is more and more subtle element of our experience – as recognition, where it is most subtle “I”/the subject who has realization, introspection. (But usually there is Up Side Down situation in life: what is more specific we consider as our “I”; first the act of realizing which is for me, is claiming to be me, is next in a mental act, where our present sense of 'Self' is then located; and next a bunch of impressions we consider our body, or even ourselves. Then our consciousness and feeling of “I” seems to be closed in the body and the sense of Self extends to the limits of our body).

   Three Modes of Material Nature, Sattva's function is pure awareness, she has a nature of transparency and reveals herself and the other gunas on one hand, and 'purusa' on the other, in this way she initiates empirical consciousness – citta (in the Organs of Consciousness prevails sattva). Function of Rajas is a change that is essential element of mental activity and physical movement (in life forces prevails rajas – Prana, acting between body and consciousness). Function of Tamas is lasting between two moments of change (in material world prevails tamas). Gunas intertwinging in different proportions create a varied Psycho-Physical world, like three colored threads forming a dappled fabric cloth.

Purusa is even more passive than sattva, its passivity is Absolute, because its state is absolutely unchanging, transcendental. It is guna sattva in its function that reveals, in a sense, reflects (as a mirror) 'purusa' and its reflection is the current object in its 'germ'/seed consciousness.

The rest of the Spheres of Consciousness':

2. Wrong knowledge (viparyaya)

3. Fiction (vikalpa)

4. Deep sleep, without dreams (nidra)

5. A Reminder (smrti)

Cont...