Patanjali's 8-Fold Path - Samadhi - the Final Stage

This is the eighth, and final, blog article in this series on the 8-Fold Path, known as Ashtanga Yoga, of Patanjali. Samadhi is the name given to us by Patanjali for what amounts to both the goal of our soul's striving and the only and eternal reality there is, and out of which all things created have been born: ever-existing, ever-conscious, ever-new Bliss. This latter phrase is a loose translation by Paramhansa Yogananda of the term "Satchidananda" given to us long ago by the Adi Swami Shankacharya of ancient India. The term applies to God: the Eternal Spirit. It is lasting happiness that we seek: pure and simple.

In the stage of samadhi the soul finds its true home. Having shed the three encircling bodies of the flesh, light, and thought (physical, astral, causal), the soul merges back into the Great Light of God, the Infinite Spirit, Bliss eternal. But there are various stages of samadhi as taught in the scriptures of India. Paramhansa Yogananda simplified, and clarified, these stages into two.

The first stage, sabikalpa samadhi, is reminiscent of our description of the seventh stage, dhyana. In sabikalpa samadhi the soul achieves Oneness with God but returns to ego awareness. While the same is said of dhyana, the difference is that in samadhi the soul passes beyond the 3 bodies, beyond the 3 cosmoses and into the Bliss sphere of God, beyond all duality and vibration. In dhyana, the Oneness achieved is Self-realization as the soul, not as the Infinite. The soul here being that individualized spark of the Infinite that exists within creation.

Yogananda taught that like the caged bird finding the door open, the soul flies into sabikalpa for brief periods at first. The progression from sabikalpa to nirbikalpa is one that, to my knowledge, he did not give an account of. He did teach that the soul is not yet free in sabikalpa and can yet fall again, spiritually, by attachments and desires which may yet be stimulated.

As the bird takes time to gain confidence in his flying from the cage, we cannot say how much "time" is required to achieve final liberation once the soul experiences sabikalpa samadhi. As yet the book of life is not yet ended.

In sabikalpa samadhi the physical form is inert, fixed, and appears even to be sleeping or dead to the casual or unknowing observer. But, by and by, with ever deeper forays into the Infinite Spirit, the soul sheds ever more its more limiting identities and attachments. At one point, though it returns to ordinary wakefulness, it retains its awareness of its Infinite source and identity. Thus is achieved the final stage of nirbikalpa samadhi and one becomes a jivan mukta (freed while yet living incarnate).

Yet at this point, past karma remains. The jivan mukta forever freed from ego affirmation or fresh new desires has a train of box cars of past incarnations to unravel the knot of ego-identity and doership. The soul now has no compelling need to rush, as time and space have been transcended. Yet if the soul wishes he can work out such past karma in any number of ways: on the causal plane, by incarnating into multiple bodies (for speed and efficiency), or by just taking his time. Perhaps the jivan mukta uses the karmic chain to remain and to help close disciples.

Yogananda taught that we cannot achieve liberation without liberating at least six others. This apparently simultaneous equation is hopefully semantics more than literal, but the point remains that we cannot achieve freedom for ourselves alone. What else would be Infinity if not union with all souls, in sympathy, love, and compassion?

Still, most souls, once freed from past karma as well, are said to vanish into the Infinite. Only if called forth by the devotion's frost of prior disciples and the will of God, would such souls appear. When at last the jivan mukta achieves final freedom, he becomes a siddha. If a siddha returns to physical form it is only to assist others and such a one becomes an avatar -- a savior. Some do so in the public eye, others unseen, each according to the divine will and the unique patterns of such soul's eternal thumbprint.

An avatar is said to have unlimited spiritual power to uplift other souls whereas a jivan mukta may have only a few disciples or a siddha somewhat more limited scope.

I've seen in my own service of teaching and of spiritual community that one can see how different souls are attracted together in seemingly mysterious ways which, over long (perhaps vast) periods of repeated incarnations, can evolve into a guru-disciple relationship. Thus it is not difficult to imagine how each soul helps free other souls, even, more or less simultaneously. Also, however, one soul may fall spiritually, perhaps greatly (or so it would appear). Yet that soul's guru-to-be by the inextricable linkage of karma finds that soul and in some way renders spiritual and material aid.

There are stories of the disciple who advances faster than the guru and who, therefore, in the bond of spiritual friendship, helps the guru who may have fallen. Here, then, we do not refer to the "sat guru" but, well, lacking a term, a guru-to-be. Indeed one's sat (savior-avatar) guru may be, say, Jesus Christ, but one may have a twin soul with whom one's path of ascension is linked. But here we edge toward an abyss of unaswered questions.

Apparently it must be so that to liberate (at least) six others, one need not be an avatar. One might be part of a larger spiritual family the head of which is an avatar, however. Swami Kriyananda writes that upon the death of one of Yogananda's most advanced disciples (Sister Gyanamata), Yogananda pronounced that she was free. Then, answering a silent question that arose in Kriyananda's mind ("Well, then, where are her six disciples?"), Yogananda added, "She had disciples." Clearly Yogananda was the sat guru, you see?

Terms such as salvation, freedom, liberation, or enlightenment have various meanings according to intention and context. Ultimate freedom will always be the state of nirbikalpa samadhi from there is no loss of beatitude, regardless of whether incarnate or in the Bliss sphere. But such usage can also mean "final" freedom, even from past karma. It just depends. Certainly many who are considered saints are not liberated in the sense of nirbikalpa samadhi: they may be wise, compassionate, devotional, or self-sacrificing. The state of samadhi may be withheld from them as they perform their God-given, karma-guided earth duties. Only later, perhaps on the astral plane, do they receive their reward, or, late in life, or, upon death.

It's very likely that among church-ordained "saints" few have achieved (in that incarnation) nirbikalpa samadhi. Thus it is that the "gifts of the Holy Spirit" can manifest long before final liberation. No doubt that's why the church abstains from its blessing until the saint is safely dead and buried! Yogananda said very few of the saints he wrote about (other than his own line of gurus) in "Autobiography of a Yogi" were free.

When, in daily life, we act with the consciousness that we are part of all, we partake of the attitude of samadhi. Yogananda recommended that we read and memorize his poem, Samadhi. (You may email me for a free copy taken from the original edition of his autobiography as published by Crystal Clarity Publishers.) I recite it everyday and have found its subtle influence growing steadily together with his presence.

He said he wrote it on the New York subway, riding up and down the line, unnoticed by anyone! His poem, Samadhi, is the latest in the line of mystical literature given to us by the great ones down through the ages. Attempting to describe the undescribable, it uses our English language and images we can relate to in this day and age. It is vibrant with spiritual power.

Think Samadhi; feel Samadh; radiate Samadhi to all.

Thank you for participating in this 8-fold blog series. I don't write for sound bites but only from inspiration, but I would be happy to receive any suggestions.

Blessings to all,

Nayaswami Hriman

8-Fold Path - Step 6 - SUPER ETHER!

The 6th Stage of the 8-Fold Path of Patanjali is called "dharana." I don't recall the literal translation of this Sanskrit word but it refers to that stage of meditation in which one or more of the eight aspects of superconscious are experienced. From the standpoint of our theme of the elements, Yogananda calls this stage SUPER ETHER. We saw in the prior blog post that the 5th stage was ETHER (space). We described that space as the calmness which precedes action. Well, SUPER ETHER is a reference to the even finer medium which is thought or consciousness itself. This, then, is consciousness before it enters a spatial awareness.

Imagine day dreaming. You are staring out the window completely lost to thought. Perhaps you don't even hear someone calling your name. Your eyes are open but you are not seeing any objects. Your mind is elsewhere. With the fifth stage (ETHER) representing the ability to shut off the five senses, it is natural that the next stage takes place on the astral plane and its perceptions are those of subtle realities.

In meditation, "dharana" means that meditator experiences peace, wisdom, energy, love, calmness, inner sound or light, and bliss as the observer. "I am feeling peaceful," for example. The meditator may hear the inner sounds of the chakras or the symphony of all of them -- the sound of AUM. He may see astral light in the forehead (behind closed eyes), or, the spiritual eye itself (3 concentric rings of gold, blue, and white).

But throughout the experience the observer ("I") is separate and aware of his separateness from the states being observed and felt. This is, in another sense, the "thinking, separate mind." Technically one doesn't have to be "thinking" a long line of thoughts in this state, but one is consciously self-aware even as one feels uplifted into a state of deep peace, love, or is receiving a flow of intuitive insights (as wisdom), and so on.

This state has its center at the base of brain and is considered to be the negative pole of the 6th chakra. It is aligned with the part of the brain called the medulla oblongata. Here also is called the "Mouth of God." As the physical mouth is the entry point to the physical body for the sustaining value of food and water, the medulla oblongata (in the astral body) is the entry point for Life Force (known as as cosmic consciousness, and also as prana). Just as a corpse cannot be revived by food and water but must first be "alive," so too that "aliveness" is caused by a flow of Life Force from the astral body which in turns receives that intelligent (causal) energy (astral) through the opening of this chakra.

When we leave the physical body at death, we leave through this doorway after rising through the tunnel of the deep spine, known as the sushummna. The light at the end of this tunnel is often reported by those who have had near-death experiences but who return to life. The light seen is the light of the astral world to which we go (in our astral and causal bodies) after "death."

The negative pole of the 6th chakra is also the seat of our I-ness, our sense of separateness, and of ego. Here ego is neutral, neither "good" nor "bad," just separate. We need ego to function in the body. When ego becomes prideful, energy is blocked at this center and the result may include a tightening of the muscles around the medulla which pulls the head back and gives the decided appearance of a person "looking down his nose!"

When we speak of the next two centers we will see that this one, the seat of ego, is the last great spiritual test of the soul in its upward journey towards Cosmic Consciousness and Oneness with God. As great as are the delusions of sense objects and of maya, the greatest test is the "pride which goeth before the fall." It is our sense of ego.

So here we see posed our human dilemma: we can see the promised land (peace, wisdom, love etc.) but the "I" cannot enter it, because I am still the observer and Peace still, yet, but an object (pleasant enough, to be sure). This basic existential relationship will only elongate and be exaggerated as we go down the spine and out through the senses into the material world. Once our soul does this it gets caught up for untold lifetimes pursuing will-o-the-wisp dreams of complete fulfillment: in possessions, positions, human love, pleasure, wealth and power.

Oddly enough those pursuits are somewhat easy to pierce the veil of delusion, but, alas, only mentally. For when one disappoints us, we simply move on in search of yet another. So, instead, here at the literal threshold of Oneness we see this promised land but, like Moses, we cannot enter it -- yet.

For the meditator on the upward path to Self-realization, however, this is a decided improvement and reward for the efforts made to date. I have said previously that these stages aren't to be taken literally or only sequentially. It's just easier to explain them intellectually in that way. For many of us have very profound experiences of superconsciousness (peace, wisdom, power, love, calmness, sound, light, and bliss), but they are fleeting and inconsistent, and, indeed, sometimes a "one-time shot." Often a person has such an experience and its purpose, spiritually speaking, is to ignite one's resolution and inspiration to embark consciously upon the inner path. After that, when the honeymoon is over, we have to do the hard daily work of spiritual disciplines and introspection.

We can bring this stage into daily life by affirming peace (etc.) in our actions, our thoughts, and our hearts as we go about the busy-ness of living. This is mere affirmation unless supported by actual inner experience in meditation, however. As we view life and others, so we become ourselves. Hence a focus and affirmation of higher values helps us, in time, to unfold and become those states of consciousness. Hence the positive and necessary value of the stage of dharana and the element of SUPER ETHER.

Blessings,

Nayaswami Hriman

8-Fold Step 2 - the Water Element

The second stage on the 8-Fold Path described by the sage Patanjali long ago in India is called NIYAMA. Literally the word means "non-control." (You had to be there.......ha, ha!) Seriously, the context is the opposite of the first stage, Yama (control). As my approach in this series is from the viewpoint of the elemental qualities, let's move to the WATER ELEMENT.

Whereas YAMA (Earth) is to embrace the Oneness and connection with all life, thus dissolving our sense of lack, the impulse to assert ourselves over others, the need to compete, to win, to put others down and so on, the WATER element nurtures life and provides a necessary element to the earth's fertility. This requires a deeper understanding from Patanjali's view "from above" or "from within."

WATER refers to the RIVER of LIFE in the spine. On the 8-Fold Path NIYAMA signifies our living "in the spine." This means: living centered within (not self-centered, however). So whereas with EARTH we dissolve material desires and attachments, with WATER we live in the flow of energy and divine grace within. When Jesus Christ was asked "Where is the kingdom of heaven?" (he was constantly telling parables that started "The kingdom of heaven is like ..... "), he replied simply (and for once without another parable): "The kingdom of heaven is within you."

The Bhagavad Gita says the astral body, or subtle spine, or "kingdom of heaven," is like an upturned tree. The Bible has repeated refences to the "river of life" or the "tree of life."

WATER also has specific qualities of consciousness both as the element of water on our planet and also as the grace of Spirit when it flows within and through us. Water symbolizes purity. Flowing to the lowest point and toward the sea, it is humble and offers itself in service and surrender. Water is necessary to life. Water that overflows the banks of EARTH can, however, become destructive and dissipated. EARTH could be said to be masculine and WATER, feminine. Yet both require strength: the one in relation to outer realities; the other, in relation to being inward. The male reproductive organ is outside the body; the female organ, withdrawn and within the body.

EARTH (Yama) can sometimes express itself as dogmatic, reflecting the beginning student's affirmation of rejection of material attachments and desire to establish himself in his spiritual practices. We should exercise forebearance around such people because this may be a necessary stage for them (provided they don't lapse into judgmental attitudes or worse). WATER (Niyama) reflects the calmness that comes from having established positive attitudes and actions and doesn't need to express its qualities outwardly in self-affirmation.

EARTH brings us peace, just as we feel peaceful in nature. Cessation of attachments and destructive behaviors brings great relief to the nervous system, our conscience, and our soul's love of peace. From that state of peace, the WISDOM of WATER floats to the surface of consciousness. It is only when we are peaceful that insights come to us. This is not unlike taking a vacation and, once away from one's routine, finding that new ideas for one's work come to you. When our actions proceed from non-attachment, we see more clearly what is true and needed.

Similar to YAMA, there are five distinct aspects to this second stage. CLEANLINESS (Saucha) is seen in all path traditions and spiritual paths in the more obvious forms of ritual cleansing, fasting, and dietary habits. Patanjali wrote from a higher point (but one that would endorse such wholesome practices, as well). For as Jesus put it in the Sermon on the Mount: "Blessed are the pure of heart, for they shall see God." Centered within, in deep meditation, the face of God is revealed as pure light, His heart as pure love, His voice as the sound of AUM (Amen), and so on. On a human or social level, being mindful of boundaries, avoiding gossip and judgment of others, avoiding the habit of rescuing people, interrupting their speech, helping in ways that are truly helpful (and not out of critique or one-upmanship) are examples of being clean. Cleanliness has its EARTH (yama) corollary in ahimsa (non-violence) discussed in the last article.

With perfection of Saucha comes the power (known as a siddhi) to transcend the physical compulsions of the body, its organs and functions. In a long meditation, perhaps of many days, one is free from hunger or the need for the bodily functions of elimination.

CONTENTMENT comes naturally to one who has given up material desires. It thus pairs naturally with the YAMA aspect of asteya (desirelessness). Bliss and joy bubble up from the deep waters of contentment, or SANTOSHA.

AUSTERITY (TAPASYA) is another aspect of NIYAMA, but one greatly misunderstood. This word in the English language conjures up hair shirts, self-flagellation, long fasts, lying on a bed of nails, wrapping wet sheets around the body sitting in the Himalyan snows and all sorts of less than inspiring images to modern sensibilities. First of all, its YAMA corollary is BRAHMACHARYA, self-control of the senses. That makes sense, of course. But as NIYAMA is grace and being centered in the Self within, AUSTERITY is the natural by-product of both BRAHMACHARYA and NIYAMA and it refers to the practice, habit, and state of remaining Self-aware in the midst of all activities. The true practices of tantra, including the famed powers over nature that can be summoned, proceed in part from the powers yielded over natural impulses and redirected inward where WISDOM and knowledge of all things is revealed to the inner sight. Indeed psychic power is the fruit of AUSTERITY.

SELF-KNOWLEDGE (Swadhyaya) arises from living more within. From this comes the power to commune with and be guided by astral, higher Beings. It pairs with Aparigraha: the YAMA aspect of non-attachment to one's body, possessions, or identification with ego. Whereas aparigraha brings knowledge of past lives, swadhyaya brings us in contact with astral Beings. Those who attempt to do this through short-cuts such as passive, trance channeling do so at great risk to themselves. Such can be sure that what they attract will not be saintly and high-minded souls. Often this aspect has been described in terms of studying the scriptures. As the Yoga Sutras are a scripture, no one could argue with this practice, for sure. But true Self knowledge, which is wisdom itself, comes in inner silence.

The fifth and final aspect of NIYAMA is devotion to God (Iswara Pranidhana). With the previous four aspects clearly focused upon living more inwardly and with non-attachment to senses and their objects, we may wonder how devotion fits in. The path to enlightenment as two basic stages: the first is to go within and break the hypnosis of matter identification and fulfillment. The second is more existential and relates to our sense of separateness (quite apart from personality traits, habits or anything outward) which remains with us until final liberation. The natural flow of WATER and the river of life in the spine is, or should be if enlightenment is the goal, UPWARD, moving progressively through the stages of awakening which follow and upward in the spine toward the highest centers where the soul resides and enlightenment comes. Giving ourselves to the Supreme Lord, the highest reality, Infinity, Love, Light itself is to aspire to return to the Oneness and the Bliss which is our Father-Mother and transcendent Truth. Devotion aligns with the yama aspect of truthfulness, for the highest truth is that God is the only reality.

Some of the practical manifestations of niyama include such things as regular fasting, calmness under all circumstances, keeping a part of mind in the watchful, Self-aware state at all times, having periods of silence, retreat, and seclusion, practicing active contentment even when desires are aroused, chanting, practicing the presence of God (through japa, mantra, inner chanting and mindfulness), enduring extremes of hot, cold, or other conditions that we cannot necessarily control in the moment, even-mindedness, cheerfulness, study of the scriptures and truth teachings, introspection, and seeking spiritual counsel from time to time or as needed.

Blessings to all,

Nayaswami Hriman

8-Fold Path : Step 1 - Harmony with Earth

The practice and path of kriya yoga is based, in part, upon the universally applicable description of the stages of enlightenment propounded by Patanjali in his now famous "Yoga Sutras." Books have been written aplenty and the Raja Yoga Intensive course which I have been teaching since 1995 is based squarely upon the 8-Fold Path. I intend to write a series of article on each of the eight stages as propounded by Paramhansa Yogananda and his disciple, and founder of Ananda Swami Kriyananda.


Yama is the first stage. Yama means control and, for my purposes in this article, I will take this in the direction of embracing the earth, nature, and the world we live in from the standpoint of spiritual consciousness. "Control" then means, for this purpose, "realization" or complete oneness or understanding of the natural laws that govern this earth plane -- as seen from "above."

Patanjali describes five specific attitudes and powers which characterize such a realization. "Ahimsa" (made famous in the west by Mahatma Gandhi) means to see all beings, all creatures, and all life is our own. In this realization all impulse towards anger, violence, or judgment have vanished.

As Swami Kriyananda writes, “Non-injury embraces our oneness and is sustained by it. Harmfulness on the other hand, incites endless opposition.” We should contemplate this truth and make it more and more our own realization. He suggests this affirmation to use: "I send out the rain of blessings to all, that love be nourished in all hearts."

Satya or truthfulness is the second attitude whose power is the power of our word to be made manifest from only our statement of it. Satya goes beyond stating mere facts, for truth is of the highest order and beneficial always. It means facing reality AS IT IS and then, with complete acceptance, courageously and creatively making the effort to change it if that is appropriate.

Satya includes Ahimsa because looking for the good in all things helps us to live more in the eternal now – the ultimate truth of reality.

Try these for contemplation and affirmation of Satya: "Truthfulness means seeing things as they really are, but then looking more deeply for ways to improve those realities." Affirm: "What is simply is. Fearlessly therefore I accept the truth, knowing that, at the heart of everything, goodness can be found."

Asteya is the next attitude and refers to the absence of greed, envy, or desire for that which isn't yours. In a sense this is a variation of Satya for it recognizes self-honestly that an object, recognition, or circumstance does not presently exist in respect to oneself or around you. Non-greed is the term often used and its corollary on the second stage of the 8-Fold Path is the obvious one of contentment. As we perfect our realization of this consciousness we find all things that we need for our sustenance are drawn to us with no obvious effort on our part.

Contemplate then this truth: "Desirelessness means spurning non essentials in order that we may give our whole attention to what is lasting and true: God. We can think of renunciation as an investment of our energies for a long-term profit." Affirm: "I spurn the tempting magic of this world with its rainbow bubbles, ever ready to burst. See where I fly: high above the mountains. I am free. I am free."

Brahmacharya is the next related attitude. It generally is seen to refer to celibacy or sexual self-control but the term can be translated as “flowing with Brahma” and, in general, it also refers to all five senses. Too-frequent indulgence (mental as well as physical) in avid sensory pleasures gradually robs us of our life force and capacity for enjoyment. In the process our physical and mental health is compromised as nervousness, anxiety, depression alternates with the highs of anticipatory, imagined or indulged pleasures.

Simple experiments with truth reveal that moderation actually increases enjoyment and presence of mind during indulgence brings great calmness and a more lasting satisfaction. When we lose “ourselves” in pleasure we come out of it slightly embarrassed and our nerves and nervous system on edge and ourselves slightly uneasy. I like to put it this way (echoing aspects of Gyana yoga practices and tantra): “You have to be present to win.”

When we flow with the energy of prana and the awareness of the Self we are constantly refreshed and energized. We experience great health, vitality, and, indeed, memory "like an elephant!" When we give our power away by seeking fulfillment in objects and experiences we demean the Self which is Bliss itself. A part of ourselves is darkened and confused and in the end we lose our physical and mental vitality.

Swami Kriyananda writes: “If a lake is made to feed into too many streams it will soon become drained. The sensualist imagines that by giving up pleasures he would renounce happiness. But the more one lives in the inner Self, the more one glows with happiness, good health, and a radiance of well-being and inner freedom.” He offers us this affirmation: “I am strong in myself. I am complete in myself. All that I see await discovery within my inner being.”

Aparigraha, or, non-acceptance is the last of the five attitudes and practices which manifest through the earth center expressing realization of yama. Whereas non-greed relates to our attitudes towards things that we do not have, non-acceptance means non-attachment and non-identification with those things which are ours to steward. Most notably: our own bodies and ego. By extension, too, all objects in our possession, including skills and talents. The siddhi that arises from complete non-identification in this way is the remembrance of past lives. Thus the God’s eye perspective of this earth plane at last ascends beyond the current incarnation and backwards through time to view many lives.

Each of these vibrational aspects of yama can be practiced in the here and now wherever we are on the scale of perfect realization. Kindness, truthfulness, contentment, moderation, and even-mindedness are qualities everyone can experiment with and improve upon right now.

When you meditate, imagine your body is like the earth. In its size and weight, alone, it is immovable and fixed. In this, visualize that you are immovable in your commitment to right attitude and right action. Now visualize the earth as if from outer space. Gain the God’s eye view of our sensory and material attachments, revealing their smallness, their fleeting gains, and their inexorable erosion of our health and happiness for what they are: a part of an unending flux of opposites which in sum total leave us unsatisfied and weak. Be strong in your Self. Be free. Be blissful.

Blessings,

Nayaswami Hriman