As a meditation teacher for some 25 years and a meditator for 40 years, I think I know what the "monkey mind" is like, and, in fact, so does everyone who sincerely tries to meditate and achieve stillness of mind as part of meditation.
Restless thoughts are unquestionably the most frequent single complaint of meditation students. Is there a solution? Well, not one single solution, but, given our own mental complexity, a bowl of bananas' worth of solutions.
I have lived for many years of my life in one of two of the nine Ananda intentional communities (Nevada City and Seattle). I have thus the experience of meditating, day in and day out, with the same people. Add to that leading meditations in classes too numerous to quantify, and participating in large-group meditations, one becomes sensitive to the meditative consciousness of others. I have, thus, from time to time, found myself feeling the need (and having the responsibility) to remind other meditators not to mistake the techniques and practice of meditation for the goal.
Since meditation requires mental effort, it is not surprising that the more years one persists in daily meditation the more likely one has developed a certain degree of will power. Few people on this planet have the desire or the will to meditate, for whatever reason (and there are many!). But putting out energy can sometimes become an end in itself, rather than a means to an end. We can get so used to "pushing" that we may forget where we are pushing toward! If there is too much self-will involved in meditation than the meditative experience is all about "me."
At the same time, daily repetition of any kind can result in what becomes simply an ingrained habit. It is easier than some might imagine to fall into a mechanical meditation routine and into a semi-sub-conscious state of mind during meditation. By definition, subconsciousness means less than conscious and therefore if we slip into even a semi-subconscious state (like daydreaming vs sleeping), we lose the mindfulness necessary to even know where we've gone or that we aren't doing what we came to do! Our thoughts then drift along, pleasantly or aimlessly.
I've noticed that other meditators simply "enjoy the self." By this I mean, I can sometimes feel that a meditator is calm and centered within and focused pleasurably on his or her inner experience of peace or selfhood without making any effort of will and devotion in self-offering or prayerfulness. It's all about "What I am feeling," in other words. No harm, but very little spiritual progress. It is axiomatic, however described, that superconscious states are achieved by attuning ourselves to those states and that those experiences come from the combination of self-effort and grace---which could be defined as the descent of superconsciousness as a loving response to sincere and heartfelt effort (but never as a result of the ego affrirmation and will power).
I won't attempt to define the purpose of meditation but suffice to say, and there is an almost infinity of ways to do so, that one seeks to experience something greater than one's own ego. Such a state (Paramhansa Yogananda call it "superconsciousness") is the "holy grail" and, by definition, is quest not easily or consistently achieved. Long term meditators, therefore, often settle for far less and lapse into either habit or self-comfort. Never mind the philosophical aspects of delusion, maya, satan, or ego.......meaning the internal resistance to seeking Self-expansion. Yes, of course, this is the existential aspect of our deeply embedded unwillingness to give ourselves into a greater reality. But, for this article, I assume a meditator, at least in principle, seeks such a higher state, however described (whether philosophically, devotionally, or energetically).
"If you don't know where you went, you didn't go there (into superconsciousness)." I am quoting only myself, but I admit it looks good on paper (this is paper?). I tell this to students: meditation is not spacing out or blanking out, or drifting off into some pleasant place or daydream. Superconsciousness is a state of intense inner awareness: not "tense" with "tension," but vibrantly alive and far more so than in ordinary conscious awareness.
"To achieve perfect stillness of mind, you have to want it." (Did I really say that? Rather deep, don't you agree?) Regular meditators can slip into the habit of merely practicing and forget to focus on the goal. Patanjali (author of the "Yoga Sutras") describes one of the obstacles to spiritual growth as "missing the point." I find this amusing given the deep nature of the sutras and it is one of the rare moments in which Patanjali lapses into the vernacular, so to speak, talking with the guys at the clubhouse. But this is so true: in all aspects of life, not just meditation! When you sit to meditate, affirm your desire and intention "To be still and know that I AM ......" To go beyond the labyrinth of the mind, you have to want to: and I mean really, really want to. We have untold numbers of lifetimes fending off threats to our survival and asserting ourselves and our desires.
(Patanjai's famous "Yoga Sutras" are the unquestioned "bible" of meditation and the stages of spiritual evolution. Swami Kriyananda's last major written work, "Demystifying Patanjali: The Yoga Sutras," should be studied by every serious meditator. Padma and I are giving an 8-week course beginning September 11. We will have audio, if not video, available for those at a distance. Email contact@anandaseattle.org if interested at a distance. To obtain the book visit your local Ananda center or East West Bookshop or the publisher at www.CrystalClarity.com)
Swami Kriyananda (1926-2013), founder of Ananda and the most publicly visible and accessible direct disciple of Paramhansa Yogananda, taught that the secret to stilling restless thoughts lies not in the mind but in the heart! This is the secret I wish to share. When you begin your meditation, open the doors of your heart, going deeper and deeper into stillness and calmness. Peel away layers of restlessness, anxiety, fear, regrets and find the eternal baseline of inner peace and security. Then, lift your consciousness to the Christ center (the point between the eyebrows) and commence your personal meditation practice.
This can be expressed, of course, also in devotional terms. For some people, in fact, it's far easier to do so. That's where focusing lovingly upon the image, feeling, form or vibration of one's guru provides a mental and heart-based focus for meditation that takes us beyond the petty machinations of the monkey mind. Feed this monkey devotion! Yearn for God; yearn for peace; yearn for the state of bliss! You have to want it. The mind doesn't want it. The ego doesn't want it. Hey, you've got problems, remember? Lots of problems. See what I mean?
The feeling aspect of consciousness can also be directed more impersonally toward superconsciousness using creative imagery to evoke inner peace, unconditional love, deep and expansive calmness and true bliss and joy. Imagery from nature contains archetypal elements of vibratory consciousness: the majesty of a mountain; the aspirational strength of tall trees; the expansiveness of the great and calm ocean; the power of crashing surf; the peace and acceptance of the moonrise; the power and wisdom of the sun; the freedom of blue sky; the eternity of the star-studded universe above, below and all around!
For us mental types (and being a meditation teacher), I find it helpful, and you might also, to do a self-guided meditation. While practicing self-talk yourself through your routine: your prayer, your pranayams, your various techniques and finally into silence. Talk to your guru (mentally). See him practicing through you: it's his breath, not yours. He knows the techniques better than you, so ask him to practice and you'll simply watch! Imagine him sitting next to you; or in front; or on your head, or, in your heart! Self-talk your way into silence!
Learn to love being still. When I experience perfect stillness of the mind, it, well, to quote a phrase, "blows my mind!" Really, it does. It is thrilling! Even if it lasts only seconds or minutes. You just want to burst with joy! Embrace silence like an old friend sitting next to you on the park bench or on the couch at home.
Krishna in the Bhagavad Gita says famously that "even a little of this practice will save you from dire fears." Aspire always in each meditation to touch the hem of infinity in the form of peace, or perfect stillness, or loving acceptance. Even if for a moment, it will guarantee you will return to meditation with joyful expectation and confidence.
If you gaze intently but calmly into the point between the eyebrows and fix your gaze there, unwaveringly, you simply cannot fall into lower states, and you can hold errant thoughts at bay. Focused steadily but in a relaxed and enjoyable way, at this point (known as the Kutastha or Christ center: the center of our eternal and unchanging divinity, will power and knowing), with hardly a flicker of movement, distracting thoughts subside and evaporate like fog in the rising sun of a summer day.
In the process, it is sometimes like standing out in the hallway from a room filled with people chattering. You can hear the sounds of talking but you don't necessarily hear all the words. Thus the monkey mind can sometimes chatter in the background but you don't have to listen. In time it simply evaporates. It's the calm focus at the spiritual eye (between the eyebrows, as though gazing through that point and out a little bit) that silences the monkey mind (because you are not listening) . Looking up, inwardly, also re-directs the mind into "Huh, what'd you say?" mode. The "listening mudra" is extremely effective in achieving inner silence.
Think about it: you hear something or someone slightly at a distance, and like the old train crossings, you "stop, look, and listen." Cock your head to the side as if listening and the mind shuts off and "listens up." Try it in meditation. It really works.
I will go even deeper before I sign off. Get off now, unless you want to really do this. Whether you practice mantra meditation, breath awareness, concentration on inner light or sound, Kriya Yoga and so on, it is the same. There are two aspects to higher consciousness: one is perfect stillness (the reflected bliss of divine consciousness) and the other is ever-moving, vibrating power of Spirit in manifestation. Causal and astral; unmoving and moving; male and female; thought and feeling; Kutastha and Aum. No matter what form of yoga meditation you practice, we essentially contact the movements of divine consciousness (prana, vibration, Aum, Divine Mother) and rotate this energy around the inner Sun (Son) at the spiritual eye. In time the rotation begins to slow and finally becomes still as the energy merges into pure thought, pure consciousness. "Meditate so deeply," Paramhansa Yogananda counseled, "until breath (prana) becomes mind (conscoiusness). I better stop here.
These are just some of the ways we can feed bananas to the monkey mind and keep him preoccupied. And, don't forget to reassure the monkey that when you are done meditating, you'll get right back to all of his big problems. "They are, like, SO IMPORTANT!" (hee, hee, hee).
Well, time for a banana.
Blessings,
Nayaswami Hriman
This blog's address: https://www.Hrimananda.org! I'd like to share thoughts on meditation and its application to daily life. On Facebook I can be found as Hriman Terry McGilloway and twitter @hriman. Your comments are welcome. Use the key word search feature to find articles you might be interested in. To subscribe write to me at jivanmukta@duck.com Blessings, Nayaswami Hriman
Showing posts with label Patanjali. Show all posts
Showing posts with label Patanjali. Show all posts
Friday, July 26, 2013
Saturday, July 6, 2013
The Inner Squirrel - How not to go Nuts!
The path of meditation is very much focused on the interaction of meditation practice and meditative consciousness, the former leading one to the latter. From the intellectual point of view, the purpose of meditation is to answer the ages old question, "Who am I?"
But as we are in the midst of a glorious summer and hopefully able to spend more time in nature (as we here in the northwest are blessed to have so close and so abundantly at hand), we might find ourselves sitting by a stream watching the squirrels intent upon their summer program of gathering nuts for the upcoming winter.
Does the squirrel ask, "Who am I?" If he does, his wife will no doubt interrupt, saying, "What a nutty question! Get back to work!" But, gee, whiz, don't most of the six or more billion humans on this earth do pretty much what the squirrel does? We Americans, when greeting a friend we haven't seen in a while, might ask, "How ya doin'? Keepin' busy?"
You get up in the morning and immediately most people embark upon their chores, busy about their lives, sometimes frantic, occasionally with a moment of rest over a meal or a cup of tea, but only briefly, for as we sit, thoughts of un-ease stir as the "what-if's" and the "to-do's" rise like phantoms from the recesses of our subconscious. It may well be that we humans spend more time obsessing nervously about our tasks than the squirrel, who seems more intent on getting his job done than fussing over the odds of success or failure. But, still, in his intensity doesn't the squirrel, too, betray a certain anxiousness? Besides, you can't say he isn't muttering under his breath, occasionally his eyes glancing up at the sky to see if the winter storm clouds, aren't all ready gathering.
Aren't we humans busy little beavers and bees, squirrels and ants, too? I've heard it said that a study showed that most humans have little, if any, abstract thoughts about life at all. That's hard for me to imagine. My dear old mother, God rest her soul, used to regale family members about how I, as a child, would harangue her with the "big" questions of life. (I don't have a specific recollection but I was a bit serious, not a bit like a squirrel in those days. I had to grow up to become a squirrel. Instead, I started life puzzled about its meaning.)
I doubt many people find happiness the result of puzzling relentlessly over the question, "Who am I?" For most it would seem more fun just to, well, go out and have fun, for heavens sake! So what gives with this never-ending "pop up" on the screen of human history--this existential inquiry about "self?"
It may be that the squirrel's worries extend only to the upcoming threat of winter and not beyond, and it may well be that few squirrels have pondered or held committee meetings or raised funds for a new IPO on the question of how to improve the efficiency of their nut gathering techniques or nut storage facilities, but we humans have a long memory for past hurts and failures. We get knocked about enough and we begin looking for how to grow bigger, better nuggets of success and happiness. Well, ok, some of the 'we's' might do that. There are others who are more in the squirrel line of living, for sure.
The inquiry into "Who am I" is proportional to the length of our memory. (I could, at this juncture, shift to the subject of elephants. But let's save that for another time.) There we are enjoying a whole handful of peanuts when the thought arises, "Gee, these are fattening. All this salt is bad for me. Will I find these high-quality peanuts ever again at Costco?" You see, we are of two minds, sometimes :-). There are some who permanently have two minds! (But that's a different subject, so, don't ask, and I won't tell.)
There are some who know, even in the midst of their pleasures, that the ax is going to fall, not only due to the inevitability of the perverseness of life, but in direct proportion to the intensity of their pleasure or happiness. Where, or where, does this seemingly illogical and perverse fear come from? Yup, long memory!
The great sage and exponent of human consciousness, the world's first and foremost psychotherapist, Patanjali, compiled the insights of his forebears -- great rishis of India's ancient golden age -- and taught that it is memory ("smriti') that cracks the cosmic nut of happiness. Memory? I hardly think so. Most elders, obsessed with their lifetime memories, are a bit dour!
No, not that memory, silly. He is not referring to the memory of facts, circumstances, pleasures and sorrows! Rather, Patanjali refers to the memory of the "Who" who is watching; the "Who" that observes these passing pleasures and sorrows. He is referring to the perception of the Perceiver behind the sense impressions, thoughts, reactions, emotions that flit by and appear briefly upon the screen of experiences. As "Horton hears a Who," Patanjali sees the You: the real You. This You remains whether appearing as a child, a vital youth, a busy squirrel with furrowed middle-aged brow, a pleasure seeker, or an aging or dying elder. Always this You is there watching. This Who, this You, is untouched by life's passing show and drama.
Most people you get to know well, well, they tend to shrink in your esteem. But this Who, this You, only grows in size: grows in your esteem, your reverence, your awe. Because contacting the Who, the You, is at first only as fleeting as your sense impressions are upon your mind, you cannot yet claim that the Who is You. Those who do think of Who as You risk falling into the pit of solipsism, self-involvement, and increasing egotism.
It is safer to see the Who as not You, but as Thee until such time, as the Who and You are so continuously interlocked that Who are We. Another strange thing happens, two: in perceving the Who, who has no name or form, you begin to sense the Who is all a-Round and the wall begins to fall between You and Who and We. By this time you are either nuts or enlightened.
You are nuts if your mind, having seen the Who as You, insists on analyzing the Who as You. You are enlightened if you let it go, saying Nuts to You.
A happy, joyful and in-lightened summer fun in the sun,
Nayaswami Hriman, aka Swami Hrimananda!
But as we are in the midst of a glorious summer and hopefully able to spend more time in nature (as we here in the northwest are blessed to have so close and so abundantly at hand), we might find ourselves sitting by a stream watching the squirrels intent upon their summer program of gathering nuts for the upcoming winter.
Does the squirrel ask, "Who am I?" If he does, his wife will no doubt interrupt, saying, "What a nutty question! Get back to work!" But, gee, whiz, don't most of the six or more billion humans on this earth do pretty much what the squirrel does? We Americans, when greeting a friend we haven't seen in a while, might ask, "How ya doin'? Keepin' busy?"
You get up in the morning and immediately most people embark upon their chores, busy about their lives, sometimes frantic, occasionally with a moment of rest over a meal or a cup of tea, but only briefly, for as we sit, thoughts of un-ease stir as the "what-if's" and the "to-do's" rise like phantoms from the recesses of our subconscious. It may well be that we humans spend more time obsessing nervously about our tasks than the squirrel, who seems more intent on getting his job done than fussing over the odds of success or failure. But, still, in his intensity doesn't the squirrel, too, betray a certain anxiousness? Besides, you can't say he isn't muttering under his breath, occasionally his eyes glancing up at the sky to see if the winter storm clouds, aren't all ready gathering.
Aren't we humans busy little beavers and bees, squirrels and ants, too? I've heard it said that a study showed that most humans have little, if any, abstract thoughts about life at all. That's hard for me to imagine. My dear old mother, God rest her soul, used to regale family members about how I, as a child, would harangue her with the "big" questions of life. (I don't have a specific recollection but I was a bit serious, not a bit like a squirrel in those days. I had to grow up to become a squirrel. Instead, I started life puzzled about its meaning.)
I doubt many people find happiness the result of puzzling relentlessly over the question, "Who am I?" For most it would seem more fun just to, well, go out and have fun, for heavens sake! So what gives with this never-ending "pop up" on the screen of human history--this existential inquiry about "self?"
It may be that the squirrel's worries extend only to the upcoming threat of winter and not beyond, and it may well be that few squirrels have pondered or held committee meetings or raised funds for a new IPO on the question of how to improve the efficiency of their nut gathering techniques or nut storage facilities, but we humans have a long memory for past hurts and failures. We get knocked about enough and we begin looking for how to grow bigger, better nuggets of success and happiness. Well, ok, some of the 'we's' might do that. There are others who are more in the squirrel line of living, for sure.
The inquiry into "Who am I" is proportional to the length of our memory. (I could, at this juncture, shift to the subject of elephants. But let's save that for another time.) There we are enjoying a whole handful of peanuts when the thought arises, "Gee, these are fattening. All this salt is bad for me. Will I find these high-quality peanuts ever again at Costco?" You see, we are of two minds, sometimes :-). There are some who permanently have two minds! (But that's a different subject, so, don't ask, and I won't tell.)
There are some who know, even in the midst of their pleasures, that the ax is going to fall, not only due to the inevitability of the perverseness of life, but in direct proportion to the intensity of their pleasure or happiness. Where, or where, does this seemingly illogical and perverse fear come from? Yup, long memory!
The great sage and exponent of human consciousness, the world's first and foremost psychotherapist, Patanjali, compiled the insights of his forebears -- great rishis of India's ancient golden age -- and taught that it is memory ("smriti') that cracks the cosmic nut of happiness. Memory? I hardly think so. Most elders, obsessed with their lifetime memories, are a bit dour!
No, not that memory, silly. He is not referring to the memory of facts, circumstances, pleasures and sorrows! Rather, Patanjali refers to the memory of the "Who" who is watching; the "Who" that observes these passing pleasures and sorrows. He is referring to the perception of the Perceiver behind the sense impressions, thoughts, reactions, emotions that flit by and appear briefly upon the screen of experiences. As "Horton hears a Who," Patanjali sees the You: the real You. This You remains whether appearing as a child, a vital youth, a busy squirrel with furrowed middle-aged brow, a pleasure seeker, or an aging or dying elder. Always this You is there watching. This Who, this You, is untouched by life's passing show and drama.
Most people you get to know well, well, they tend to shrink in your esteem. But this Who, this You, only grows in size: grows in your esteem, your reverence, your awe. Because contacting the Who, the You, is at first only as fleeting as your sense impressions are upon your mind, you cannot yet claim that the Who is You. Those who do think of Who as You risk falling into the pit of solipsism, self-involvement, and increasing egotism.
It is safer to see the Who as not You, but as Thee until such time, as the Who and You are so continuously interlocked that Who are We. Another strange thing happens, two: in perceving the Who, who has no name or form, you begin to sense the Who is all a-Round and the wall begins to fall between You and Who and We. By this time you are either nuts or enlightened.
You are nuts if your mind, having seen the Who as You, insists on analyzing the Who as You. You are enlightened if you let it go, saying Nuts to You.
A happy, joyful and in-lightened summer fun in the sun,
Nayaswami Hriman, aka Swami Hrimananda!
Thursday, June 13, 2013
Meditation: Empty or Full?
One of the keen minds I enjoy chatting with the other day, queried: "I sometimes get confused whether in meditation I should be striving to be "empty" or whether I should "worship" my guru or God in some other form or abstract visualization (such as Light or Sound)? Isn't "worship" but a mental projection? I don't want to deceive myself! Which is correct?"
Hmmmm: maybe both? Paramhansa Yogananda, and his disciple, my teacher, Swami Kriyananda, taught that the concept of "nirvana" (emptiness) is all too often misunderstood. Kriyananda asks, tongue firmly in cheek, "Why would anyone want to aspire toward self-extinguishment? No wonder the Buddhist boddhisattvas decide to return to incarnations to help others: they took a "rain check" on spiritual suicide!"
We weren't created with this deeply rooted impulse to survive only to kill it, and by extension, ourselves! (Nor are we given the impulse to create, procreate, to love and to expand only to suppress it!)
Patanjali describes spiritual evolution and the desire to grow in truth and realization as smriti, or memory. The great teacher, the 19th century avatar Ramakrishna, described spiritual growth akin to peeling an onion: each layer of our delusions are peeled off until "no-thing" remains.
The process of emptying ourselves of false self-definitions and self-limiting desires, memories, and opinions is a necessary part of smriti. Ego transcendence has always been an essential element of the spiritual path in every tradition. So, YES: NIRVANA, a state where the ego is dissolved, is a true goal and a true state of consciousness.
St. John of the Cross, the great Christian mystic and contemporary of St. Teresa of Avila (being to him what St. Clare was to St. Francis, a spiritual companion on the path), spoke of this need. He wrote, now so famously:
But the question remains: is emptiness the end of all spiritual growth and seeking? Is God, as the Supreme Spirit, simply No-thing? Well, yes, as Pure Consciousness and as "thing" represents material objects, truly God might be described as "No Thing." But here the intellect, striving to reach beyond its own context of "subject-verb-object," fails to reach its goal. The intellect can describe the orange--its shape, color and sweetness and various biological attributes--but it cannot give to us the taste of the orange!
We live that we might live forever; we live that we might be conscious of life and ourselves; we live that we might enjoy Life and find unending satisfaction. To insist that we must kill our own consciousness to achieve, ah, what, exactly? This is absurd.
The great teacher, Swami Shankyacharya (the "adi" or first great teacher, or acharya, in the Indian monastic tradition) described God and the purpose and goal of God's creation and our own, human life, as one and the same: Satchidananadam: immortality, self-awareness, and joy. Or, as Paramhansa Yogananda rendered it: "ever-existing, ever-conscious, ever-new joy!" This is what our hearts seek through many lives and in an infinity of forms and experiences. No outer accomplishment, pleasure, or state, conditioned upon the ceaseless flux of outward conditions, can ever satisfy this eternal, God-knowing impulse.
But first we must empty ourselves of our own desires and ego self-affirmation. Our separateness, personified in the Goddess Kundalini and in her power to delude or to enlighten, is the "entrenched vitality of our mortal delusion" (quoting Swami Kriyananda from his classic text: Art and Science of Raja Yoga).
The reward of our emptying ourselves of all delusion and material desire and ego affirmation is the steady tsunami-like rise of the ocean of bliss into our consciousness. It starts as a little bubble of joy, born of meditation and right attitude in daily life. (Right attitude is self-giving and self-offering, inter alia.)
Thus meditation is both empty and full. Emptiness, as quietude and stillness experienced during meditation, is in fact felt as very dynamic, very full. There are times, however, when our emptiness is simply that: devoid of the little self and of all fluctuations. Indeed, Patanjali not only describes the spiritual path as a process of soul recollectedness (smirit-memory) but as the gradual subsiding of our energetic commitment to our likes, dislikes, desires, memories, and all self-involvement. His most famous sutra, well, second to the aphorism in which he lists the now famous eight steps of Ashtanga Yoga, is Yogas chitta vritti nirodha. Sometimes clumsily translated as "Yoga (state of Oneness) is the neutralization of the waves of mind-stuff!" (A singularly useless translation, I might add. Giving rise to more questions than answers.) But seen as the dissolution of ego involvement, it makes perfect sense.
Nor is the process and experience of meditation a linear one: first empty, then full---like doing the dishes, cleaning the kitchen or the workshop or your desk before beginning a new project. Yes it is that in the big picture but in sitting down, sometimes we are filled with devotion and longing for God; other times we are crushed by grief or disillusionment. The yin and yang of empty and full course through our psychic veins like the tides, or wind in the trees, or clouds scudding across the sky of our mind.
So, yes, friend, it is, once again, BOTH-AND reality. God is Infinity and more! Thus no thought, no definition can contain Him. The journey, while in essence the same for all, is, in its manifestation in time and space, uniquely our own.
Blessings,
Swami Hrimananda aka Hriman!
Hmmmm: maybe both? Paramhansa Yogananda, and his disciple, my teacher, Swami Kriyananda, taught that the concept of "nirvana" (emptiness) is all too often misunderstood. Kriyananda asks, tongue firmly in cheek, "Why would anyone want to aspire toward self-extinguishment? No wonder the Buddhist boddhisattvas decide to return to incarnations to help others: they took a "rain check" on spiritual suicide!"
We weren't created with this deeply rooted impulse to survive only to kill it, and by extension, ourselves! (Nor are we given the impulse to create, procreate, to love and to expand only to suppress it!)
Patanjali describes spiritual evolution and the desire to grow in truth and realization as smriti, or memory. The great teacher, the 19th century avatar Ramakrishna, described spiritual growth akin to peeling an onion: each layer of our delusions are peeled off until "no-thing" remains.
The process of emptying ourselves of false self-definitions and self-limiting desires, memories, and opinions is a necessary part of smriti. Ego transcendence has always been an essential element of the spiritual path in every tradition. So, YES: NIRVANA, a state where the ego is dissolved, is a true goal and a true state of consciousness.
St. John of the Cross, the great Christian mystic and contemporary of St. Teresa of Avila (being to him what St. Clare was to St. Francis, a spiritual companion on the path), spoke of this need. He wrote, now so famously:
In order to arrive at having pleasure in everything,
Desire pleasure in nothing.
In order to arrive at possessing everything,
Desire to possess nothing.
In order to arrive at being everything,
Desire to be nothing.
In order to arrive at the knowledge of everything,
Desire to know nothing.
But the question remains: is emptiness the end of all spiritual growth and seeking? Is God, as the Supreme Spirit, simply No-thing? Well, yes, as Pure Consciousness and as "thing" represents material objects, truly God might be described as "No Thing." But here the intellect, striving to reach beyond its own context of "subject-verb-object," fails to reach its goal. The intellect can describe the orange--its shape, color and sweetness and various biological attributes--but it cannot give to us the taste of the orange!
We live that we might live forever; we live that we might be conscious of life and ourselves; we live that we might enjoy Life and find unending satisfaction. To insist that we must kill our own consciousness to achieve, ah, what, exactly? This is absurd.
The great teacher, Swami Shankyacharya (the "adi" or first great teacher, or acharya, in the Indian monastic tradition) described God and the purpose and goal of God's creation and our own, human life, as one and the same: Satchidananadam: immortality, self-awareness, and joy. Or, as Paramhansa Yogananda rendered it: "ever-existing, ever-conscious, ever-new joy!" This is what our hearts seek through many lives and in an infinity of forms and experiences. No outer accomplishment, pleasure, or state, conditioned upon the ceaseless flux of outward conditions, can ever satisfy this eternal, God-knowing impulse.
But first we must empty ourselves of our own desires and ego self-affirmation. Our separateness, personified in the Goddess Kundalini and in her power to delude or to enlighten, is the "entrenched vitality of our mortal delusion" (quoting Swami Kriyananda from his classic text: Art and Science of Raja Yoga).
The reward of our emptying ourselves of all delusion and material desire and ego affirmation is the steady tsunami-like rise of the ocean of bliss into our consciousness. It starts as a little bubble of joy, born of meditation and right attitude in daily life. (Right attitude is self-giving and self-offering, inter alia.)
Thus meditation is both empty and full. Emptiness, as quietude and stillness experienced during meditation, is in fact felt as very dynamic, very full. There are times, however, when our emptiness is simply that: devoid of the little self and of all fluctuations. Indeed, Patanjali not only describes the spiritual path as a process of soul recollectedness (smirit-memory) but as the gradual subsiding of our energetic commitment to our likes, dislikes, desires, memories, and all self-involvement. His most famous sutra, well, second to the aphorism in which he lists the now famous eight steps of Ashtanga Yoga, is Yogas chitta vritti nirodha. Sometimes clumsily translated as "Yoga (state of Oneness) is the neutralization of the waves of mind-stuff!" (A singularly useless translation, I might add. Giving rise to more questions than answers.) But seen as the dissolution of ego involvement, it makes perfect sense.
Nor is the process and experience of meditation a linear one: first empty, then full---like doing the dishes, cleaning the kitchen or the workshop or your desk before beginning a new project. Yes it is that in the big picture but in sitting down, sometimes we are filled with devotion and longing for God; other times we are crushed by grief or disillusionment. The yin and yang of empty and full course through our psychic veins like the tides, or wind in the trees, or clouds scudding across the sky of our mind.
So, yes, friend, it is, once again, BOTH-AND reality. God is Infinity and more! Thus no thought, no definition can contain Him. The journey, while in essence the same for all, is, in its manifestation in time and space, uniquely our own.
Blessings,
Swami Hrimananda aka Hriman!
Wednesday, July 11, 2012
Pitfalls of Meditation Revealed!
As one who has meditated for most of my adult life and who
has taught meditation for some twenty-five years, you might not expect me to
bring up the subject of meditation’s pitfalls or shortcomings. Perhaps it’s a
truth in advertising campaign.
A very good friend of mine and I were discussing the
spiritual path and brought up a common issue for those on the meditation path:
the dark side. But let me digress and build a foundation, because there are
many forms and approaches to meditation.
I practice and represent the kriya yoga meditation taught by
Paramhansa Yogananda. I was ordained to teach and initiate others into the kriya
yoga technique and path by Ananda’s founder, Swami Kriyananda, who was ordained
personally by Paramhansa Yogananda.
Millions have read and have found inspiration from Yogananda’s
now famous life story, Autobiography of a
Yogi, and from his teachings which are very positive and emphasize “ananda,”
the joy of the soul which is discoverable with special efficacy through the art
and science of meditation and the advanced technique of kriya yoga. (Worry not,
however, there is no claim to exclusivity here.)
Yogananda taught that in this new age (which in India is
termed “Dwapara Yuga” – the second age), the impulse of spiritually minded
souls would be to bring “Spirit to work” rather than to withdraw from the
material world in search of God. Few people today are spiritually inspired by
extreme forms of penance, austerity, or suffering. Rather, we find that love
for God and love for all beings and all creation is what inspires and motivates
us to embrace high ideals.
In the Ananda Sunday Service, the Festival of Light, we read
aloud that “whereas suffering and sorrow, in the past, were the coin of man’s
redemption, for us now the payment has been exchanged for calm acceptance and
joy.” It goes on to say that “pain is the fruit of self-love, whereas joy is
the fruit of love for God.” Yogananda emphasized therefore the positive aspects
of the spiritual life.
Kriya yoga is a part of raja yoga which is, in turn, an outgrowth
of the Patanjali’s Yoga Sutras from which comes the 8-Fold Path of spiritual
awakening. In the raja yoga techniques of meditation, concentration is
emphasized together with devotion. Both are practiced in the context of raising
our energy and consciousness from the lower centers in the body to the brain
wherein resides the seat of enlightenment. What this implies is a strong and
positive focal point and direction for one’s meditation.
Raja yoga meditation (which by definition includes kriya
yoga) is directional. While all meditation must be mindful, for what else is
meditation if not an expansion of self-awareness, it is not passive or
contemplative. This may seem contradictory or paradoxical but it is a both-and
experience. The more important point, however, is that it is not primarily
focused on the dark side, so to speak. It is not an effort to plumb the depths
of our delusions and blindnesses in an effort to root them out like weeds. By
holding our consciousness and energy up to the light of the superconscious
level of our soul we banish blindness and darkness, in effect, we turn on the “light”
and the “darkness” vanishes.
Or, does it?
Patanjali’s Yoga Sutras have much to say about the obstacles
and delusions of the mind, the subconscious, of delusion, and of past life
karma. He has much to say about the need to be truthful, non-attached, kind
etc. etc. There is nothing in the 8-Fold Path that suggests suppression or
denial of negativity or darkness.
So while the emphasis in raja yoga may indeed be a positive
one and once that works with moving “energy” upward, there is no lack of tools
or awareness of that which holds us down.
My teacher, Swami Kriyananda, has pointed out that in
raising energy to the brain (to the higher wisdom centers), we risk inflating
the ego’s self-involvement. Indeed, meditation can even enhance enjoyment of
sense pleasures. The ego (sense of separateness) is the first aspect of our
soul’s fall from grace (from the beginning of time) and its last great
struggle.
This is just one of many reasons why humility and devotion
to God and guru is so essential and part and parcel of the path of meditation
and the spiritual path in general. Patanjali enumerates at great length the
powers that come to one who rises in wisdom towards enlightenment. Many,
perhaps all, who seek God with increasing success must encounter the
temptations that come with spiritual power. Jesus was tempted that he might
have dominion over all creation if he would but worship Satan (creation itself)
for its own sake, separate from God.
It is no coincidence that Yogananda linked meditation with
fellowship. (So, of course, did Jesus Christ in quoting the Old Testament he summarized
his teachings in two parts: love God and love others as oneself.) At
Ananda this includes one of our central aspects: intentional community. But not
everyone is going to live in an intentional community. But for all of us, association
with others like-mind (which includes the company of those of greater wisdom)
is necessary and essential. Only a highly advanced soul can spiritually afford
to go on alone.
Swami Kriyananda tells the story of a businessman
in Vancouver, Canada who decried his day job of making money while yearning for
his meditation time at home. “What a waste,” Kriyananda thought. Outward
activity should help our meditation and meditation should help our daily life. Meditation
should be an attitude, a complete way of life. What we do during the day should
feed, inspire, and inform our inner peace and meditation practice, just as
meditation should enliven with even-mindedness, creativity, and calmness, our
activities.
I have made it a campaign from time to time over the years
to help remind meditators not to mistake meditation for the goal of meditation:
union with God. It is so very easy to enjoy meditation for its own sake. It is
so very easy to reap the benefits and rewards of meditation for that good
alone: health, creativity, energy, vitality, intuition, peace, and joy (to name
but a few). We might indeed gain dominion over all matter but lose our soul to
the “devil” of material delusion or to the affirmation of ego separateness.
The final frontier is to offer ourselves completely to God,
risking what, to the ego, seems to be annihilation but to the soul is
completion, oneness, and fulfillment, indeed, the gaining of Infinity and the
loss of absolutely nothing! It takes great courage, however, and the grace of
God and guru to step out of the cage and fly towards the Light.
In the positive upward thrust of meditation practice it is
sometimes a fact that the meditator loses touch with self-awareness, rather
than gaining self-awareness. For most meditators this is because they fall into
the habit of becoming semi-subconscious. This is when thoughts take over or one
enters a stream of consciousness state. Real meditation begins when our thoughts
are still. Patanjali’s most famous sutra, Yogas
chitta vrittis nirodha, could be interpreted as “One enters the state of
superconsciousness only when thoughts, mental-images, and feelings related
thereto cease.” There are also states of blankness, including at least one termed jada samadhi, that do nothing
spiritually but which demonstrate the power to enter a suspended state of
consciousness where time, motion, and decay stand still.
Long-term meditators who fall prey to subconscious states
are sometimes seen meditating with a a slumped posture, a head that droops down
or sometimes to the side, by bobbing downward or to the side, rocking back and forth (a pseudo-kundalini movement), or a sudden shift (marked by a brief, sharp breath) in breath
pattern to a long slow exhalation indicating entry into semi-subconsciousness. They might experience burning eyes, and their upward gaze begins to lower from their superconscious position (which consists of gazing intently but serenely into
the point-between-the-eyebrows). As thoughts subside in true meditation, the
breath becomes almost invisible, even ceasing for periods of time. In
meditation one feels more dynamically conscious even if time, surroundings, or
body-consciousness slips away. One never comes out of true meditation
wondering, “Where was I?” In meditation the “I” is always present: at first,
separate and self-aware of the process of meditation; later, expanded into
higher states without sense of separation but with complete and total
consciousness.
When there exists a firewall between what we experience in meditation and what we experience during activity, we find that we go “nowhere fast” (spiritually speaking). Sadly, I suspect this is the reality for most meditators who are not yet integrated.
Ananda Community residents are blessed with unceasing
opportunities to do spiritual work together, to live and meditate together, to
worship together, and to study together. This is an integrated way of life that
will be the pattern of dedicated spiritual living in this age. Not necessarily
by monks and nuns, but including couples and couples with children, this
complete way of life offers great promise to millions in the hundreds of years
to come.
When I first came to Ananda Village in 1977, I did not
understand this. Raised as a Catholic, I understood monasticism but didn’t yet
appreciate this new form of ashram, this new form of religious dedication, and
indeed a new way of life and religious “order.” Yogananda put it this way: “Church,
work, and family” all in one!
Getting back to our subject, then, meditators (whether
Ananda Community residents or everyone else) are challenged by the need to
include contemplation, introspection, mindfulness, and spiritual counseling in
their toolbox for the path of meditation. In addition, regular selfless
spiritual service and association with others is needful wherever you are.
A book (indeed books have been) could be written, on making
the day more meditatively mindful. I dare not launch in this direction for
there are so many tips and techniques. But my real point is that there may well
be some psychological obstacles, pitfalls, delusions, or addictions so strong
that one should seek counsel and contemplation, as well, as activating will
power to deal creatively and energetically with them.
If you have an anger problem and are a meditator, you need
to find creative ways to connect the dots between them. Hold your anger as
calmly as possible in your meditation and offer it to God and guru. Work
actively when it flashes to bring it under your control. It astonishes me how
many long-term meditators are as yet unaware of their attitudes and behavior.
Swami Sri Yukteswar (Yogananda’s guru) was famous for saying, “Learn to behave.”
We must walk our talk but we can’t do this unless we are aware that there’s a
yawning gap. “Mind the gap,” I like to say: we all have a gap between our
self-image and our actions. That can be good if it is an incentive to close the
gap but once the gap widens too much, we disconnect.
It’s ok and indeed helpful to hold up to the superconscious
mind and to your guru’s grace, your problems, your delusions, your shortcoming
for healing and light. Don’t make a big focus of it but don’t suppress, deny or
ignore them either. Do this, typically, at the end of your meditation when you
are hopefully the calmest and most uplifted.
“Connect the dots” between all the chakras; raise the “kundalini”
of separateness into the Light of God. Be at peace not just in meditation but
in speech, emotions, thoughts, and action.
Blessings to you,
Nayaswami Hriman
Wednesday, June 20, 2012
The Mind: friend or foe?
I “Don’t Mind” –
Mind: friend or foe?
Spiritual consciousness might be described as that level of
awareness that lifts us from ego-protective/affirmative consciousness towards
Oneness. Clinically or medically it might be described as the quieting of lower
brain activity in favor of higher brain (pre-frontal lobe) activity. The
variety of descriptions is potentially unlimited. I would like to explore
spirituality from the inside view of our thoughts and images and their
attendant emotions.
Our minds are a most wonderful invention. We can create
fantasy images and worlds, write novels and sci-fi stories, get involved in the
lives and details of fictitious television characters, rant at world events or
leaders so far away or removed from our daily life that they have no effect on
us at all, weep at the sufferings of peoples long ago whom we have never met,
obsess upon the defects and imagined critiques of friends, family, or
co-workers without any regard to their actual personalities or thoughts, and on
and on into infinity with no relationship to anything else but our minds.
Indeed, I would aver that most people live more in their
minds than in the objective reality around them. More in a world of mental
images and thoughts with only a nominal relationship to objective facts, than
in any reality viewable by other human beings. This isn’t necessarily
problematic in most people, at least from a functional point of view. But from
the existential view of “what is reality” and “how to achieve true happiness”
this fact is what makes us all a little crazy. It’s just that, as Paramhansa
Yogananda put it so charmingly, “crazy people of one type tend to mix with
crazy people of the same type.”
To grow up means, in part, to separate our reaction to
circumstances (which includes people) from the circumstances themselves. To
hold one’s tongue is the better part of wisdom, for example. To bide one’s time
before responding is the diplomat’s way of coping with his world. But, in fact,
I believe that very few people on this planet make the distinction between
their reactions (likes and dislikes) and the objective facts, circumstances, or
people who, in their view, trigger those reactions. Obviously if I think my
mother-in-law is a pill, she most certainly must be a pill. It may never
occur to me that she is a “pill” only to me because I fear or dislike her
critique of me. She may be revered by others and maybe in fact a kindly person,
but my own hyper-sensitivity to being accepted or receiving her approval may
make me reactively judgmental or negative towards her. Thus I conclude that she
is a “bad” person. I might, instead, have concluded that it’s my problem and if
I were to make an effort to get to know and understand her, or to be friendly and
helpful towards her, that the issue I feel may exist may in fact dissipate!
Most people, therefore, do not distinguish between their
response to circumstances from the circumstances themselves. How, then, is it
possible to examine critically and with detachment my own stream of thoughts
and images with which I reconstruct what I am pleased to call reality? This is
a tall order for “tall” people of great courage, mental strength, and an
expanded consciousness.
The process of growing spiritual consciousness was defined
long ago by the great sage Patanjali (author of the famous “Yoga Sutras” which
contains the even more famous “8-Fold Path”) as the dissolving of the mental
images and emotional responses that the mind creates in response to
sense-inputs, memory, thoughts, and impressions. Medical science understands
that sensory input is reconstructed in the brain (or mind) for the purposes of
evaluating and responding to its meaning (threat or promise) to the ego/body.
All sense impressions are essentially experienced vicariously, in the mind. My
hand may report a hot sensation when I place near a flame but it’s my mind that
tells me what it is and why I need to move my hand away from it.
Now admittedly
in this example it happens so fast that it seems like the hand itself contains
the intelligence. And, heck, why argue: hands are really valuable things and of
course the entire body is a body of intelligence. But nonetheless, without the
supportive functions of the brain and mind it is at least possible theoretically
possible that we might not know immediately that the heat sensation is a
threat. And this is more so the case when we perceive potential threats in the
form of critique from the casual or subtle remarks of our supervisor or spouse.
Mental imbalances or immaturity demonstrate these principles
best. A child throws a tantrum (practicing “tantrum yoga”) over not being given another
cookie. We dismiss this as immature. If an adult did this we’d wonder about his
sanity. A person who hallucinates and sees threats where none exist is clearly
living in a false reality of the mind. Being overly sensitive and feeling
critique at the slightest hint of disapproval creates fear, anger, and anxiety
in a person when absolutely nothing was intended by a casual remark.
Watch the 10 o’clock news sometime and analytically
determine how many statements are factual and how many are opinions expressed
with qualitative adjectives. Very little news and much speculation and opinion
are what feeds the beast of what sells the “news.” Heated arguments between conservatives
and liberals can occur when the people involved have little if any involvement
or power in changing things. It’s so easy to get worked up, whether
compassionately or in condemnation, over issues and people with whom we have no
relationship and no influence. It’s all in our heads.
Maturity and spiritual growth are not essentially all that
different (at least up to a point). Disengaging from one’s own opinions and
reactions comes as we grow in understanding and appreciating different points
of view. Not surprisingly, there is a general correlation between levels of
education and the ability to see different points of view.
I know that some view the spiritual path as focusing on
realities far removed from daily life. I wouldn’t argue with the fact that for
some people that is unquestionably the case. Buddha and other great spiritual
teachers, however, counseled “chop wood and carry water.” This means: get real,
stay grounded in present realities, and don’t obsess over subtler realities that
you haven’t experienced. Good advice, certainly. It would be mistake, however,
to assume that this counsel implies that wood and water are the only realities
worthy of our interest. Quite the contrary. Focusing on the present moment is
intended to relax the feverish tendencies of the monkey mind to create
realities that have nothing to do with, well, realities.
The mind is like a factory: it churns out all sorts of
useless products and some helpful ones. It inclines to constant interpretation
(a Darwinian would say in “self-defense”), analysis and response. Whatever its
Darwinian utility and proclivities, it may be fine for skiing down a slope,
taking an exam, being interviewed, driving down the freeway and all sorts of
other practical functions. But it does tend to take control and continue spinning
out possibilities long after its contribution is useful.
To grow in maturity and to grow towards spiritual
consciousness (of “Oneness”) requires calming this ego-active, ego-reactive,
functionality of the mind. As Patanjali put it, “Yogas chitta vrittis nirodha.”
(Peace and Oneness are achieved when the reactive processes of the mind and emotions
are permanently dissolved.)
We can attempt to discipline the mind and we can concentrate
the mind. These efforts form the basis for much of the techniques of
meditation: using breath, using mantra, using mindfulness, for example. In addition
to this is a tool which is demonstrably powerful: feelings! It’s our emotional
response to perceived realities that sends the mind into the hyperdrive of
ego-active, ego-protective, and ego-affirming vortices. In extremis we might
even create alternative fantasy realities. Thus if we can access and stimulate
feelings of devotion and expansion of consciousness while also concentrating
the mind in this direction we find that the calming and expanding of feelings
does more to dissolve the feverish activity of the mind than only discipline or
concentration.
Paramhansa Yogananda stated, “Chanting is half the battle.”
By this he meant not just the traditional act of devotional chanting, but the
repetition of a meaningful and feeling saturated image or word formula as a
form of both concentration and expansion of consciousness. I am using words
that a bit clinical and cold for some but the effect remains “effective” no
matter how described.
Thus we have the irony that to achieve sanity, maturity and spiritual
growth we use the mind to focus on a reality that is transcendent to sense
realities and, from the materialists’ point of view at least, unreal all
together! Go figure and yet, the truth of this has been proved repeatedly since
the dawn of humanity. Saints have demonstrated power over death, over matter,
over gravity, over bodily functions time and again in ways that defy the
materialists or mere philosophers again and again.
Thus it is that devotion to God whether in the form of the
guru, a deity or the impersonal form of Light, Sound, Love, Peace, or Energy
can so concentrate the mind as to dissolve its ego active tendencies. Even science
admits that the five senses that report the different objects in our world are
lying to us. Beneath the appearance of separateness is the underlying reality of
energy (chemical, atomic, etc.) that renders all things as having the same
essential substance!
We may survive better for the ego-active mind but we cannot
find happiness through mere survival. Wealth, beauty, pleasure, power, name and
fame bring no lasting happiness. This is proved time and again. Only the saints
give consistent testimony regarding the summum bonum of life, the brass ring of
true success comes only through ego transcendence. This is what meditation and
devotion, one and the same, offer to us.
The mind is our greatest friend and greatest foe. To bring
the mind to heel takes the courage and strength of a true hero. Meditation and
the power of the grace that flows through the true guru are the keys to
expansion of consciousness that can make us free. Learn to check and rein in
the mind’s restless tendencies, both through meditation and during outer
activity. Test your endurance and re-direct your sensitivities towards
even-mindedness under all circumstances. The less we identify with the body and
ego in favor of serving the needs of a greater reality (without unnecessarily
endangering the body or ego), the greater happiness we shall achieve. For
beneath the surface of the appearance of our separateness is the One.
Blessings,
Nayaswami Hriman
Monday, February 27, 2012
How to Love Another without Attachment
Last week at each (separate) session of the Raja Yoga
Intensive that I teach, I was asked “What does it mean to love another person ‘without
attachment’?”
A very good question, indeed. For the record, we’ve been
studying the first two stages on the 8-Fold Path toward enlightenment (as
described in the famous Yoga Sutras by the sage Patanjali). The first two
stages outline something often described in short-hand form with the phrase,
the “do’s and the don’t’s.”
The question cited above was not specific to any of the yamas or niyamas (the names of the first two stages: each has five aspects
of what to avoid and what to do). But the combination of discussing the need
for self-control and moderation in sexual matters with the goal of seeing all
as the divine, and striving for transcendence through devotion and
non-attachment: all of these aspects conjoined in a kind of “OMG!” (“O my God!”)
Paramhansa Yogananda, author of the classic Autobiography of a Yogi and the guru
whose teachings I am privileged to share, stated in his own life story that he
was, as a young boy, disconsolate at the unexpected and premature death of his
(very holy) mother. Later in life, it was known that he had to absent himself
from the presence of those close to him who were dying (in order that they
might be “allowed to go”).
Was he, therefore, “attached” even though his disciples,
such as myself, consider him to be the avatar
(God-realized master) of this “new” age? Was he just faking it so we could
relate to him as a human being, like ourselves?
To plumb of the depths of understanding of the human and
divine nature of an avatar has puzzled devotees down through the ages. Did not
Jesus Christ cry out from the cross, “Why hast Thou forsaken me?” And, knowing
of his fate that night in the garden of Gethsemane, Jesus prayed, “Let this cup
pass from me?”
We will return to the avatars in a minute. Let us, however,
return to the ground zero of our own, everyday lives.
I’ve frequently thought to myself that the only perfect
marriage on earth is one between two people who don’t need to be married at
all! (Ok, so that’s partly a joke!) But my point, I think, you see clearly:
marriage plays upon and preys upon the strengths and weaknesses, and the
attraction and repulsion inherent between, two different individuals. An unhealthy relationship is a co-dependent
one. I’m no therapist and I wouldn’t want to pretend to define
co-dependency, but from where I sit (on the sidelines), an unhealthy
relationship is one where the boundaries are more than fuzzy between two people
and where two people are consistently projecting their issues, their
insecurities, and their needs onto one another. Put another way, we are
speaking of two people who are not yet quite mature and not yet centered in their own
self (Self).
Returning then to the question of non-attachment vs. love I
think of what my own spiritual teacher, Swami Kriyananda, has said from time to
time: (I paraphrase) “Impersonal love is impersonal with respect to my own
desires; it is not cold or insensitive to the needs and well-being of others.”
So what this means is that I “love” another person not for
what I get from him/her but for what
I find in that person to be admirable, inspiring, worth emulating and worthy of
consideration and practical service (without thought or expectation of personal
return, acknowledgement or another other “quid pro quo”).
Is this TOO perfect? To, to…..as it were? Well, sure it is.
Most love and family relationships are contractual: you do this; I do that. You
scratch my back, I’ll scratch yours. We are merchants, in other words. And,
society calls this “love?” Well society calls unabashed and uninhibited lust
love too. So there!
Helicopter parents are generally considered to be loving and
doting parents. But are they not perhaps simply projecting their own desires and
insecurities onto their hapless children?
Would a parent not be a better parent by trying to
objectively “tune-into” the child’s own nature, tendencies, and life directions
without regard to his/her own? A highly educated and articulate parent might end
up with an autistic child. Is this not all too common these days? Is not the
spiritual purpose of this, at least in some small measure, perhaps, to help the
parent to open his/her heart and serve this needful child unselfishly devoid of
the usual hope and expectation that the child will “be a chip off the old
block?”
Does not the typical teacher prefer the child who is
attentive and obedient? Are not the rebellious or restless ones a tad bit too
creative and troublesome? The files of school history are crammed with the
stories of geniuses who were only recognized as such later in life (perhaps
after overcoming whatever setbacks their education imposed upon them).
Are not the weekly tabloids which feature the marriages of
the rich and famous strewn with the beautiful bodies of those who had great sex
but a lousy marriage? Drug addiction, alcoholism, infidelity: are these not the
fruits of such glamorous unions?
Well, for all of that, who can stem the tide of attraction
between, say, men and women? Why bother to fight City Hall? We each have the
right to learn our lessons our way: that is, the hard way! None of that, and
indeed, all of that suggests that true love exists on a higher plane, even if
it need not deny the magnetism of the lower.
Rather as marriage is a union of people, and as
Self-realization is the union of body, mind and soul, so too a spiritual
marriage can unite as parts of body, mind and soul. We just have to know what
we are looking for and what actually works (brings greater fulfillment).
But, no matter how successful our marriage is or our
relationship with our children, no relationship can fulfill the nature of the
soul’s longing for omnipresence and onenesss. So long as our love is based upon
differences we will be forced to play the part of the yo-yo, which is to say,
the fool. As we love, so we suffer.
Interestingly, however, there is no way out EXCEPT to love.
Jesus forgave a woman her sins and said, “For her sins, which are many, she is
forgiven for she has loved much.”
We cannot find God by rejecting our brothers and sisters. Rather
we must strive to perfect our love until it “becomes the perfect love of God.”[1]
That perfection includes seeing in all, seeing in the “other,”
the Divine presence. It means loving that unique expression of God without
condition, without contractual expectation. A tall order, of course. Jesus
said, hanging from the cross, “Father, forgive them, for they know not what
they do.”
We, who are far less than perfect as Jesus was, have plenty
of reasons to “hang” without anyone crucifying us without cause! Yet,
therefore, can we not forgive? Accept? Love without condition? Infidelity?
Rebelliousness? Lack of charity? Rejection?
Do you see, now, perhaps, even a little more clearly, what
we speak of? Yogananda grieved at the loss of his mother, for he was, at that
point, a child. He didn’t pretend or need to pretend he was anything less. But
in his overarching nature, to the degree he contacted it, he was free, in
Bliss. The same holds true, at least potentially, for you and me.
Jesus suffered not for himself or his body but for those who
lashed out at him and would suffer themselves on account of it.
We only need to try. Just like meditation. Just like the
spiritual path at large. Non-attachment doesn’t mean to be impervious to pain,
it means to strive to realize the Self which is beyond pain. It means to unite
in one seamless experience both pain and transcendence, denying neither. The
one is now, the other, eternally NOW. They co-exist only to the degree that
they Co-Exist in our consciousness.
As Krishna says to Arjuna, his disciple, in the Bhagavad Gita, “Even a little bit of this
practice, will save you from dire fires and colossal sufferings.”
Give your Self to God, to your Cosmic Beloved. See in all
whom you love, the shining Face and perfection of your own true Self.
Blessings and joy to you,
Nayaswami Hriman
Friday, February 24, 2012
Yoga Sutras: a guide to meditation: Book 2 – Kriya Yoga
In Patanjali’s Yoga Sutras the first book, Samadhi Pada,
focuses upon the state of Oneness born of meditative concentration. We turn now
to Book Two, Sadhana Pada. It focuses on those actions and attitudes necessary
to achieve samadhi.
In this blog series which attempts to explore practical
aspects for meditation inspired by the Yoga Sutras, we find in the first stanza
of book two the term “kriya yoga.” This term has been made famous through
Paramhansa Yogananda’s life story, “Autobiography of a Yogi.” In it, he uses
the term kriya yoga in reference to a specific meditation technique that
characterizes his teachings and lineage. I have practiced kriya yoga for
several decades and can attest to its transformative spiritual power.
However, the yoga sutras are not, per se, a book on how to
meditate. Therefore a technique such as Kriya Yoga (as taught by Yogananda) is
not going to be described and taught in such a “scripture.” In India we find
the term “kriya” applying to a great many practices and techniques. Even in the
kriya yoga lineage of Yogananda and the masters of Self-realization (Babaji,
Lahiri Mahasay, and Swami Sri Yukteswar) we have navi kriya and talabia kriya,
offshoot techniques supportive of the main technique of kriya.
The term “kriya” moreover is so generic that it could be
translated to mean any “technique.” This is in contradistinction to the
so-called paths of yoga such as Bhakti yoga (devotion), karma yoga (selfless
service) and gyana yoga (study of self, of scripture, and concentration of the
mind). Some might even say that the practice of any set of breath control
techniques are the practice of “kriya yoga.” Hence the term, once removed from
Yogananda’s lineage, can be a bit confusing.
Returning now to Stanza 1 of Book Two, we find that
Patanjali describes the path of yoga (generally) as based upon purification,
study, and giving the fruits of all action in devotion to God. This is strikingly
similar to much of the message of Krishna in the Bhagavad Gita.
From our point of view in this series, what I find in this
is the admonition to understand the value of a definite “sadhana.” By this is
meant a method of meditation and consistency of meditation undertaken in a
spirit of self-offering and purification of desires and attachments. Patanjali
identifies that egoity, attachment, aversion and “clinging to life” are impediments
to the release of our identity from objects of the senses and mental imagery
that is necessary to achieve samadhi.
Many spiritually minded people rest content with good fellow
feelings, and high ideals. This might include enjoying spiritual music
(chanting, bhajans, mantras) or spiritual ritual or dance, or service in
humanitarian causes, or intensive study and debate of fine scriptural or
metaphysical points. Good works produce good karma. Good karma can balance out “bad”
karma but even if it does it brings us to zero. Unless we use the zero point to
transcend the dualities of the opposites and the dual qualities of nature, we
will be drawn back into the maelstrom.
Unless we perceive that our ego cannot by itself release us
from the ceaseless flux of the opposites and thereby we offer ourselves into a
greater Power and Presence, we will not find release. Our peace meditative
experiences will only relieve us of tedium or stress but will not free us.
“The road to hell is paved with good intentions” it has been
well said. I have met or learned of many good, fine, virtuous and noble people.
I have met many devotees who could be real “schmucks.” But virtue alone will
not free us from the wheel of suffering and rebirth. To paraphrase Jesus, “She
has loved much and her sins, though many, are forgiven.”
There must come a point when we actively, intensively, and “scientifically,”
seek freedom from delusion. To do that we naturally seek the grace and power of
God. This comes not in some vague way, as if calling the White House will
connect us to the President, but through the agency of those incarnate souls
who come to earth to help others and who are, themselves, already free. They
thus know “the way” and have the power.
Such souls are few, relatively to the plethora of spiritual
leaders and teachers. We ascend step by step by our own sincerity and
self-purification to attract to ourselves, progressively, more advanced souls
who can empower our journey.
Therefore, meditate with the desire for freedom; meditate
seeking divine grace, power, and presence; meditate with surrender to the
Infinite Power which, by whatever name or form, no name or form, we are
inspired to address.
We need a specific, proven technique of meditation; we need
an understanding of the meaning and goal of life that inspires us and is true;
we need a teacher who is above the obstructing qualities of nature.
As Jesus Christ said it so well: “Seek ye first the kingdom
of heaven, and its righteousness, and all these things shall be added unto you.”
Never miss your daily appointment with the Divine within you and never fail to
see that presence in all forms and circumstances, both agreeable and challenging.
Blessings to you,
Nayaswami Hriman
Monday, February 20, 2012
Yoga Sutras: a guide to meditation: What is concentration?
Book 1 of the Yoga Sutras is titled “Samadhi Pada” or an
exposition of the state of meditative concentration which constitutes true
meditation. We saw in an earlier blog article (on Stanza 2) that Patanjali,
author of the Yoga Sutras, describes the state of yoga concentration (or
meditation) as resulting from the cessation of the mind’s identification with,
interest in, and feeling (like or dislike) response to its perceptions (whether
in memory form, through current sense impressions, desires or imagination).
In this first book Patanjali is describing both the positive
aspects of meditative concentration and the obstacles to that concentration. Meditation
requires one to continually strive to disengage from thoughts and our emotional
interest and response to these thoughts (here, thoughts include signals from
the five senses and our response to them). Patanjali says success comes from
“long and constant efforts with great love and desire for the goal.”
First we focus on detaching our response and interest in
objects (called to our mind by desire, memory, etc.); then comes
non-identification with the feeling states associated with objects (happiness,
sadness, boredom, sleep).
We then go through various stages of meditation starting
with interiorized contemplation which contains a mixture of intuition, reason,
questioning and inner dialogue. This can reveal insights about objects, people,
and of course ourselves and the very nature of cognition.
We proceed to the next level which is more purely intuitive
and knowing. When we ascend beyond this stage we experience joy which is
subtler because there’s no object under contemplation. Beyond joy, though
without necessarily leaving it, is pure sense of Self, or I-ness.
These stages have yet higher octaves such as the experience
of wonder and reverence; contemplation of God (or Higher Consciousness); pure
Bliss; expansion of awareness beyond the body into space beyond the body.
The highest of such states, called Samadhi, merge the act of
cognition with the object and the subject (Self). Called many things and
described in countless ways down through the ages, this state goes beyond the
intellect’s (and this writer’s) comprehension and ability to describe. I
reference the reader to Paramhansa Yogananda’s poem, “Samadhi.” (It can be
found in the original edition of his life story, “Autobiography of a Yogi.”)
Returning now to the process of concentration, Patanjali includes
devotion to God (Iswara) as meditation
and especially meditation upon the “word” that manifests God, OM. Repetition
(mental chanting) of OM, and meditation upon OM (heard in meditation) are
particularly important forms of meditation.
Patanjali recommends meditation upon one object as the way
to calm the breath and emotional disturbances which hinder meditation. Breath
control techniques can speedily bring the mind under control.
Any form of meditation that accelerates or reveals the
subtle astral senses can greatly help as well. Meditating on the inner light
(seen in the forehead), meditation upon the heart center, meditation upon peace
or pure happiness, or indeed “anything that appeals to one as good” — these are
all forms of meditative concentration which will yield the progressive stages
which lead to samadhi.
In essence and in conclusion, Patanjali is recommending that the meditator find a positive focus for meditation rather than only work on “fighting off” all distractions. Instruction in the methods is given by one’s teacher and especially one who is or represents a true teacher, or guru: one who, has himself, achieved the highest state of samadhi.
In essence and in conclusion, Patanjali is recommending that the meditator find a positive focus for meditation rather than only work on “fighting off” all distractions. Instruction in the methods is given by one’s teacher and especially one who is or represents a true teacher, or guru: one who, has himself, achieved the highest state of samadhi.
Blessings to you,
Nayaswami Hriman
Saturday, February 11, 2012
Yoga Sutras: A Guide to Meditation: Stanza 3
“And then the seer stands in his own nature (when all
modifications and mental activities have ceased – see stanza 2).”
Paramhansa Yogananda is oft quoted saying “When motion
ceases, God begins.” This stanza of the Yoga Sutras reminds us that our native
state is that of perfection. We are complete in our Self. This must be the
meditator’s goal and constant affirmation.
We are taught that meditation has three stages: relaxation,
concentration, and expansion. Real meditation begins when all meditation
techniques cease and we are still.
The Old Testament says, “Be still, and know that I AM God.”
When, in meditation, we are still, we can feel the
transcendent, timeless, eternal, ever-new, ever-satisfying, immortal Presence
which underlies our consciousness and, by extension, all creation.
“Stand,” therefore, in your “own nature.” Live more in the
spine, centered in your Self, free from desires, attractions, repulsions,
likes, and dislikes! As Krishna exhorts Arjuna in the Bhagavad Gita, “O Arjuna,
be thou a yogi!”
I encourage meditation students to create a new self-image:
that of the meditating yogi! Yes, it’s true that all mental modifications
(internal images) must cease before we enter the kingdom of heaven within us,
but in our present state, we have a plethora of self-definitions:
I am a man; a woman; young; middle age; old; I am healthy;
sickly; artistic, scientific, business-like, successful, a failure, a parent, a
child, a co-worker, a manager, and on and on. There’s nothing wrong with the
simple fact that we play many roles in life. But to what extent do we identify
with these roles as our self?
So begin your self-transformation with a new and overriding
self-definition: that of a meditator (yogi). If you think of the image of a
person sitting in meditation (on the floor), you have the shape of a triangle,
or, if you prefer, a mountain. Use this image to re-create your Self.
At work, at home, driving, relating to your family and
friends, hold the self-image of yourself as one who meditates each day. What is
this? A yogi is one who sits in the stillness, withdrawing his awareness from
the senses and from the body, and lifts his consciousness (and energy) upward in
self-offering to the Self of All, at the feet of the Infinite Lord….retracing
his steps from the creation to the Creator in whom all things exist and from
all things have come and return!
“Stand,” therefore, in your “own nature!” Stand tall like a
mountain: majestic, serene, forever calm and wise, beneficent, giving,
sagacious and gracious! Walk through life like a sage!
Blessings,
Nayaswami Hriman
Thursday, February 9, 2012
Yoga Sutras: a Guide to Meditation - Stanza 2
Perhaps one of the two most famous aphorisms of Patanjali’s
Yoga Sutras is the second one: Yogas
chitta vritti nirodha. This stanza is not easy to translate as succinctly
as it is written in Sanskrit. Sanskrit contains meanings, overtones, and levels
of reality that make the language rich with wisdom and ripe for interpretation.
Even reciting the stanza can, to one who is receptive and sensitive, convey
ineffable wisdom and heart-opening joy.
The most common translation we use around Ananda is “Yoga is
the neutralization of vortices of feeling.” Unfortunately this tells us little,
unless we investigate and ponder more deeply. I have spent my life of spiritual
introspection pondering the layers of meaning of this one stanza. In this
series of articles, however, I will view this rich stanza from the more
practical level of the practice of meditation as more commonly experienced.
Put, therefore, more simply, Patanjali is essentially
remarking upon what is needed to achieve the state of unitive consciousness
that might be termed “Superconsciousness,” oneness, samadhi, or enlightenment.
I do not wish to define or distinguish these terms and so, for the more limited
purpose of this blog series, let me interpret this stanza loosely and thusly:
The state of “yoga” (an experience of peaceful, meditative
awareness) arises as one relaxes the body, calms the feelings, and clears the
mind of restless thoughts. On a deeper level and involving more directly our
consciousness, we might also say that a state of meditation is achieved when we
dissolve the ceaseless ebb and flow of tension, emotions, and thoughts which
are result of our psychic reaction to memories or other mental images or
thoughts which appear to us during meditation.
Tension in the body is a kind of kinetic e-motion; disturbed
feelings arising from anger, fear, anxiety, or desire thwart our efforts to
achieve inner peace during meditation; lastly, the flow of random thoughts arising
from the subconscious mind during meditation obscure the clarity of our
intuitive, inner awareness. Thoughts can have their source (or be affected by) in
physical tension (or vica versa) or in our disturbed feelings.
Patanjali is, one might say, simply stating the necessary
precondition to higher consciousness: we must dissolve the energy-laden
commitments to identifying with our body, to investing in our emotional
reactions (likes and dislikes, past, present, or potential), and to the habit
of ceaseless thoughts. Later in the sutras he explores specific obstacles to
higher consciousness and specific forms of concentration designed to transcend
these obstacles.
We, as meditators, can use this stanza to remind ourselves
to use the techniques of meditation and apply them to body, feelings, and mind
in a scientific and effective way to clear the motions and movements of body,
emotions, and thoughts that we might “sit” or commune inwardly with inner
peace.
For the body it is good to use yoga postures, or stretching
exercises (e.g., Yogananda’s Energization Exercises), to release tension and
fatigue. For the nervous system, brain, heart, and lungs, breath control
exercises can decarbonizes the bloodstream and oxygenate the brain and all the
cells; equalizing inhalation with exhalation can bring the body into stasis or
relative stability so as to release the energy drag upon our mind and
concentration. For the mind, concentration using mantra, or breath, or
devotional aspiration can achieve a laser-like focus in the upper psychic
centers (forehead) to cauterize or hold at bay the ceaseless stream of random
thoughts.
While this blog series is not intended to teach meditation a
simple and illustrative suggestion might begin with tensing the whole body
(while seated) as you inhale, and relaxing the whole body as you exhale. Do
this several times. Then do three to five rounds of simple, deep, diaphragmatic
breathing with equal measures of inhalation, retention of breath, and
exhalation. (While holding the breath visualize “holding” the breath in the
heart; as you exhale let all nervousness or negativity melt away.) Then sit and
observe the flow of breath as if it were gradually clearing your mind of all
restless thoughts until the mind was clear and open to the clear blue sky above
and in all directions. After this, simply sit in the inner silence, communing
with the feeling of peace and serenity.
In addition, we must remind ourselves that the purpose of
meditation is to go beyond meditation techniques and practices and enter the
state of inner silence, mindfulness, inner peace, or inner communion: just BE!
We are so addicted to DOING and PRACTICING that when at last the time comes in
our meditation routine to simply BE we sometimes find that we are not ready; we
may be unwilling to let go of the ego-controller. But without first intending
to achieve inner silence and then having at least a taste of it in each
meditation, we will not experience the promise implied by the second stanza of
the Yoga Sutras. “Yoga-peace comes from calming and dissolving the ego-active tendencies
of the body, heart and mind.”
Blessings,
Nayaswami Hriman
Monday, February 6, 2012
Yoga Sutras: Guide to Meditation
This new series of blog articles is not intended to be a
commentary or interpretation of the Yoga Sutras of Patanjali. Inspired by the
aphorisms, however, I seek to use their guidance and inspiration to distill
thoughts about the practice of meditation. Sometimes my remarks will bear
directly upon the sutra(s) and other times only loosely or having served as an
inspiration for sharing.
I often am asked
which translation to use and I confess that as yet I have found no singular
translation satisfactory. Unfortunately, neither my guru, Paramhansa Yogananda,
nor my spiritual teacher, Swami Kriyananda (a direct disciple of Yogananda),
has published translations and commentaries on the Yoga Sutras. Where I am
aware of their paraphrase, I will of course use it. I survey other translations
in order to distill what seems most in tune with the lineage I am dedicated to.
However, their teachings, published, unpublished or recorded, bear directly and
indirectly upon the Yoga Sutras. Perhaps as importantly, the Yoga Sutras are,
themselves, of universal application and stature, bereft of sectarian filters.
Thus I am confident that what I will share will be derived or inspired by them and
my efforts to live and share them.
We begin with the
first aphorism, "And now we come to the practice of Yoga." May I
offer then that we commit to the practice of meditation on a daily practice,
coming to the practice of "yoga" (seeking Oneness with the Self) as a
distinct and conscious effort, apart from the rest of our day's activities? Not
only are we encouraged to establish the daily habit of meditation but, having
done so, to enter into the practice with calm and conscious intention. Never
let meditation become routine and rote. You might even intone this aphorism as
you turn away from other activities (or upon arising) so that you are clear and
intentional.
Too many students
brush aside the value of this "setting aside" with comments like
"I meditate all the time." Or, "I strive to remain in
mindfulness throughout the day." Well, "like duh!" Of course, we
all should do that. But such practices are not a substitute for putting aside
our activities in order to "Now I sit to meditate upon the inner Light of
the Infinite Spirit, the eyes of my guru, the all-pervading sound of Aum (and
so on)."
And even if, as a
meditator, you are loyal to your daily practice, how easy is it to focus on
your techniques and practices and upon your progress in achieving meditative
states of inner stillness rather than upon the goal of meditation? True
meditation begins when our practices (pranayamas etc.) end in
superconsciousness. As Yogananda put it, "When motion ceases, God
begins."
I also put this in
another way, based on a story from Yogananda's life story, "Autobiography
of a Yogi." As a young boy or teenager he visited a saint who remarked to
Yogananda that Yogananda often entered the quiescent state of inner stillness
but, asked the saint, had he achieved "anubhava" -- love for God? We,
as meditators, mustn't forget the goal of meditation even as we are
non-attached to the time, place, or form of the goal. Union with God, or true
yoga, is our goal. There is no point in defining either "union" or
"God" for they can define themselves by our own experience. To say,
simply, that we seek an upliftment of consciousness into transcendence and into
the thrill and bliss of that state is sufficient for general purposes.
Next blog: Stanza
2: Yoga is achieved through the dissolution of the ceaseless reactions of
attraction and repulsion; of the restless motions of body, senses, and mental
images and our reactions to them.
Blessings,
Nayaswami Hriman
Friday, December 30, 2011
Einstein meets Patanjali
Einstein meets
Patanjali
And asks, “Who Am I?”
The new year of 2012 is upon us and in combination with the
holy season of Christmas or, if you prefer, Winter Solstice it is a time for
reflection over the past year (or life), and a re-setting of priorities.
History, science and metaphysics offer such a vast and grand
view of the creation and evolution that we, as individuals, can only appear as
insignificant. Imagine every 100 years hardly a trace remains of the human race
which once reveled, cried, fought, rejoiced, aged, and finally past from sight.
Within hours of one’s death in a retirement facility your belongings can be boxed
up, emptied, delivered to the dumpster or thrift store, and nothing left of
your life remains.
You can take a collection of newspapers from any decade in
the last century and re-arrange the headlines and article titles and re-create
tomorrow’s news. It’s all basically the same stuff.
That’s a pretty depressing assessment of our lives. Yet for all
the “facts” assembled here, we aren’t depressed for we don’t live our lives
from that perspective. We are in the middle of our own universe.
But are we being real or are we hiding our hands in the
endless sands of delusion? Perhaps we, too, need some way to expand our
self-identity to embrace the vastness which is the greater reality in which we
live?
But how? Traditional beliefs that say God is in the heaven
above, looking down upon us, sometimes answering our pleadings, but always
judging our actions, and then when the play is over we get our just desserts.
End of story. This “guy” must be like some cosmic but petty traffic cop or like
a child playing with toy soldiers arranging them in various battle formations,
blowing them up, moving them around. This is hardly a satisfying view nor does
it bear any resemblance the view of the cosmos our science provides.
My teacher, Swami Kriyananda, in his book, “Out of the
Labyrinth,” (also in his guide to meditation, "Awaken to Superconsciousness") asks this question: “Either nothing is conscious, or
everything is conscious.” I have puzzled over this because it omits all the
possibilities in between. But his statement is in context of the modern view of
evolution and biology, namely, that consciousness is produced by the electrical
and chemical responses in the brain to sense stimuli. The argument of
materialism is that consciousness is the product of matter’s evolution and
response to its environment.
Metaphysics says the opposite: that matter is the product of
consciousness, or put another way, matter is the product of a conscious
intention, and that, therefore, all created things possess some level of
consciousness. Hard to prove this in the case of rocks and minerals, gases and
lower life forms.
Kriyananda’s response to his own question includes the statement
that, to the effect, it is an interesting question given our interest in it. I
think what he is saying that insofar as it we who are asking the question of “What
is consciousness,” the very question answers itself in that to even ask such an
abstract question is to prove the independence of consciousness from matter. A
clever response to be sure and not an easy one to grasp, a bit like a funny
joke where you know it’s funny but you can’t quite explain it.
To be fair to the poor old struggling evolutionary
biologists, we can’t deny the contribution of the human brain and nervous
system to the human ability to ask impossibly abstract questions! (I’ve heard
that someone was found who was very much alive but didn’t have a brain, or at
least important parts of it.) So far as we can tell, even our closest animal
relatives don’t ask these questions. We seem to be alone in that department of
living things. There’s no point in denying the incredible “mechanism” of the
human body, brain, and nervous system.
And rocks really don’t seem very conscious even if arguably
they “behave” like rocks and thus conform to their own kind of intelligence and
action-plan. Some are extraordinarily beautiful and suggestive of art and
meaning. Others, like crystal, have attributes that go way beyond ordinary
garden rocks (like the difference between gifted humans and the larger quantity
of “clods” that hang around this planet).
Metals and plants have been shown to have responses analogous
to emotions and fatigue. I think of the initial work by the great Indian
scientist, J.C. Bose, followed by others around the world showing the same
cross-over towards consciousness.
There’s a bumper sticker cliché running around (yes — bumpers)
that says “The only way out is in!” The bridge between our human experience in
the body and the outer and vast world of this universe is, in fact, our
consciousness. It is our awareness that makes it possible for us to survey the
universe and notice that our bodies (size, shape, power, length of life) are
hopelessly insignificant.
The measure of value is not in conquest, space, time, brute
force, longevity, or knowledge of the natural world. If we behave
insignificantly, then to that degree we are. This is to say that if we take for
our reality that all we are is this short-lived, disease-prone, and death-bound
higher animal that lives for palate, pleasure, and position only to see all
three evaporate, well then we have condemned only ourselves.
Through imagination we can travel back or forward in time or
to worlds hitherto unseen. This mind that we possess is what links us to all
life. To view the cosmos and see the hand of a vast and benign intelligence and
to seek to contact this Mind is what elevates us above being mere objects
limited by time, space, weight, and shape.
We can approach this Mind in many ways: we can expand our Mind
to include the welfare of others and of life around us; we can go “within” to
contact this cosmic Mind directly; we can seek the company and wisdom of others
who have gone before us and can show us the way; or, we can strip from our own
mind the self-limiting, instinct bound self-affirmations of the body-bound ego.
The mind as we experience it carries on the ages old
tendency of constant movement as if in unceasing warfare of self-defense or self-gratification.
Only as we awaken to our higher potential do we begin slowly to begin to gain
control of this instinctual functioning which is tied to the body, tissues,
organs and its preservation.
Those who pursue with deep dedication the arts, the
sciences, service to humanity, self-forgetfulness, or God alone begin to
re-direct the mind’s lower tendencies to increasingly abstract or
self-forgetful realms of awareness. Only when all outward objects or goals fall
away and we direct our consciousness in upon itself does the fusion of knower,
knowing, and known smash the atom of ego and release an incredible and life
transforming expansion of consciousness towards the limitless horizon of
infinity.
Einstein’s famous formula suggests that as an object
approaches the speed of light its mass grows towards infinity. Well, he said it
well. Of course we are not speaking of the mass of our human body, but of our
consciousness. Einstein’s formula couldn’t be applied literally to matter,
anyway. But that doesn’t make it invalid, only suggestive of truth that perhaps
he, himself, did not cognize.
When he posited light as the only constant in the universe
here, too, he touched the hem of consciousness and stated a principle that he may not have grasped at least in its metaphysical aspects.
All great saints speak of God manifesting as light and the
voice of God as a sound of many waters, or as thunder. In the Yoga Sutras of
Patanjali, the author describes as clinically as any Einstein the elements of
consciousness as it pursues itself down the corridors of creation’s elemental
stages.
At the dawn of a new year, therefore, don’t spend another
year merely pursuing comforts, running from troubles, and looking forward to
nothing more significant than a cup of tea, a Friday night movie, or getting to
bed early. You have been born to “know Thy Self.” Meditation science has come
that we might know the “truth that shall make you free!”
Blessings,
Nayaswami Hriman
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Sunday, December 18, 2011
Yoga Sutras Blog Post # 6! Samadhi at Last!
Yoga Sutras – Blog Article # 6 - Book 3 – Vibhuti Pada
We now arrive, at last, at Book 3 – Vibhuti Pada. Without
attempting to be scholarly on the subject, there are two meanings of the term “vibhuti”
that I am familiar with: one, is that the word refers to the sacred ash that
remains after a fire ceremony. I recall that it also refers to divine aspects
or “shining attributes.” Both terms apply here because Patanjali essentially
reveals in Book 3 those attributes, born of superconsciousness, that arise to
the yogi who has achieved the higher states of consciousness. Sacred ash works,
too, because these attributes are what are left over from the self-offering of
ego into the soul. (Ash may sound negative but the negative part is the ego and
the positive part is what is sacred.)
But first Patanjali must describe to us the last three
stages: dharana (concentration), dhyana (meditation), and Samadhi (oneness). As
usual his statements are pithy and clinical. To truly understand these sutras
one must have a true (Self-realized) guru to unlock their secrets. Using resources
that include Yogananda’s lecture notes from his talks on Patanjali and translations
of commentaries written by disciples (both direct and subsequent) of Lahiri
Mahasaya, and from my teacher, Swami Kriyananda (direct disciple of Paramhansa
Yogananda), and what little might occur to me in this effort, I would like to
proceed with great caution. I feel as if I am driving into a tunnel with dim
headlights and the expectation of many diversions and obstacles.
The first five stages of the 8-Fold Path are considered
“external.” Now that’s not easy to understand, looking back at the prior blog
articles, but relative to the land beyond our dreams into which we will go in
the final 3 stages, it can make some sense. That last word, sense, is purposeful
and a pun, here. Because one way or another the first five stages have
something to do with our relationship to the body and senses, even the subtle
senses.
The first of the three (last) stages is called dharana. It
is often translated simply as “concentration.” Dharana is the stage of
consciousness where, in meditation, we can hold the mind steady and focused. If
you are a meditator, try this experiment: using a timer, see how long you hold
your mind without the intrusion of a single thought! (No need to report back!) Well,
advanced yogis can do that for long periods of time. Yogananda offered that we
would have to achieve one hour before we could say we’ve made any substantial
progress in meditation. Well, you can pretend you didn’t hear that from me.
In the stage, now, of dharana our mind is focused and we
experience what are called “thought waves.” Notice how when you meditate and
gaze upwards behind closed eyes towards the sixth chakra (the Kutastha), that
everything seems to be in motion. We aren’t aware of it but all physical sense
stimuli come to us in repeated waves. Take for example the sense of touch. We
must constantly move our hand over the object we are touching in order to
continue to feel it. Same with smell, we must periodically sniff, as it were.
If we were to stare fixedly at a candle in time the image would vanish. All
material objects are pulsing with electromagnetic waves and the result, at
least to our senses, is more or less that these objects are fixed in time and
space, when, in fact, they are constantly moving, being held in their orbit by
electromagnetic radiation.
And so it is, also, with our perceptive faculties. So long
as the “I” is present and witnessing itself and the object under its
microscope, we experience a constant sense of wave motion. It’s difficult,
isn’t it, to even hold one thought in clear and unbroken focus. This is because
even subtle objects such as mental images or perceptions of subtle sight and
sound, wash over and toward us in pulses. It is like the refresh rate on your
computer monitor or TV screen: the electrons are being fired rapidly and repeatedly
in order to hold in steady focus the image on your screen. It happens too fast,
usually, for us to notice unless we, perhaps, look away or to the side and then
we might notice the fluctuation.s. One of the reasons for this is that nothing “outside”
of ourselves is real. All is ultimately thought-waves. When at last these waves
subside we have at least a taste of Stanza 2: “yogas chitta vrittis nirodha”
(The state of Oneness is achieved when all thought-waves subside into the
Eternal now!)
In meditation we concentrate on various things, but let us
say, for illustration, we are focused on the heart chakra. It takes effort and
concentration (achieved, ironically, only by deep relaxation and focused
attention) to hold our awareness in the area of the heart, or anahat, chakra. But
as we progress in meditation, a steady and prolonged concentration on any
object will produce a state of breathlessness. This state of steady perception
is the state of dharana. It is the gateway to the highest states of
consciousness. Achieving it is the price of entry. It is your “ticket to ride!”
It is interesting that dharana is associated with the
negative pole of the sixth chakra. This center resides at the base of the
brain, near the medulla oblongata. It is the seat of ego consciousness. In
dharana the sense of “I” perceiving or concentrating upon something remains.
(See my blog articles on the 8-Fold Path, including dharana.)
In the next stage, dhyana (translated, simply, as
meditation), the object yields up its wisdom as the “I” principle merges into
the object. In one translation that I have the verse (no. 2) describes the
knowledge that flows as “about the object” whereas in another translation it
says an unbroken flow of thoughts towards the object. It is a curious and
seemingly important distinction until you realize that “you” have disappeared
and that the difference in verbs, so to speak, has no real meaning. The
important point is that you have become that object. No words, which are but
symbols, are confined to the world of distinctions, or duality and there is a
point, and it is here, where words simply cannot go.
In an effort to be less mental about it, let’s say you are
experiencing a deep state of inner peace. In the stage of dharana you
experience this peace even as you witness it and yourself witnessing it. As
your consciousness relaxes and expands and joyfully offers itself into this
living Presence what results is, simply, Peace. The “I” which watches has
become that state of peace. That’s as far as I can go with words.
To return to the correlation with the chakras, in dharana we
gaze, as it were from the base of the brain up and into the third eye (the
positive pole of the sixth chakra; known as the Kutastha). As our consciousness
expands upward toward the object or experience our center of gravity moves up
and into the forehead (well, kinda). Hence dhyana is associated with the
Kutastha center (point between the eyebrows).
Finally, Samadhi results when even the object, as an object
(or state of consciousness), vanishes and we become whatever “meaning” or essential
consciousness underlies the object. This is even harder to describe. It is a
state of complete absorption and while I don’t want to stumble on terminology
here let me say that the sutra itself speaks in terms of a state of oneness
with specific objects, or states of consciousness. I will be so bold as to
describe this as the final stage of superconsciousness, as it relates to the
soul as an individual spark of Divinity (not, therefore, in the sense of cosmic
consciousness which comes later). In dharana, we see the promised land; in
dhyana we enter the promised land; in samadhi we ARE the promised land. (Hey,
I’m trying, can’t you see?)
From Lahiri Mahasaya comes the description that Samadhi
takes place when the mind (dhyata), the goal (Brahman), and meditation (dhyana)
are undifferentiated, the true nature of the object shines forth. I take this
to mean, restated at least, that when the “I” principle (the mind), the soul
principle (Brahman), and the process of meditation (act of contemplation) are
One in relation to an object, then what remains is the essence (consciousness)
of the object. Now you may ask, “define object.”
In these higher states we might meditate on the guru, we
might encounter astral beings (angels), we might be receiving a flow of knowledge
and wisdom, hearing an astral sound or music, or otherwise be meditating on an
infinity of states or internal objects of astral sense. We might be working out
past karma from the subconscious mind, even possibly working on present day
problems in the material world. At this point (for me at least), and
contemplating the sutras in their entirety, I cannot see any end or any limit to
what Patanjali means by “object.”
Like the candle that vanishes as we gaze fixedly at it, but
in reverse, it’s not the candle that vanishes, WE vanish. Imagine staring out
of a window. At first you are daydreaming. Then after a time, the daydream
vanishes and you are left in the void, as it were. But again, in these higher
stages our fixed concentration upon so called objects results in OUR vanishing.
This does not mean, as opposed to daydreaming, that we lose consciousness. No, no,
no & far, far from it. As the entire
universe, whether objects of thought, emotions, or material objects are a dream
of the cosmic Dreamer and are in their essence consciousness and thought, so
we, by deep concentration, enter into and become that consciousness. There is
nothing else, for we, too, are but a thought and have no essential reality
beyond the Dreamer. Just as at night in our dreams we may or may not be conscious
of our own role in the dream, and we might not recall or play the role dictated
by our body’s current age or gender, so too we can enter into any other
reality, even if but temporarily.
When we experience these three stages of dharana, dhyana,
and samadhi in our contemplation of objects, Patanjali calls the combined
process samyama. “Sam” is possibly the root for our word, same and is the root
for samadhi and for samprajnata etc. Yama means control as we saw in relation
to this term used to describe the first stage of the 8-Fold Path. This is
important to most of the rest of book 3 wherein he describes the consequences
of the three stage process of concentration when applied to various objects.
Shall we move on?
In verse 8, Patanjali cautions us that samyama is still
external to the seedless or final and true state of samadhi (nirbikalpa).
Samyama by itself is not necessarily productive of nirbikalpa. One must
meditate on OM and approach samadhi through the stages of Om samadhi and
Kutastha samadhi (astral and causal planes through the spiritual eye as
Yogananda taught in his lessons). Samyama should be practiced in the order of
the stages as given. Samyama is more direct than focusing on the first five
stages of the 8-Fold Path (so here we see a direct reference to the stages as
not being strictly linear).
Verse 9 is especially oblique. As I understand it, Patanjali
is saying that to reach nirbikalpa samadhi one must set aside the impressions
and knowledge one has received through the practice and experience of samyama.
The chitta (energy and waves of thought) will alternate between this setting
aside (he uses the term “suppression”) and the spontaneous emergence of chitta.
(This is a subtle expression of the flux, or thought pulsations, that are the
creative engine of the universe.) This stage or state he calls nirodha
parinama.
In time and with depth of practice the chitta is at last
pacified and calmed. The thought waves have subsided and we experience, at
first, the void, or nirvana (no-thing-ness). As water fills a glass from above,
or as a boat out at sea comes towards the shore, so at last, we begin to hear
the booming shores of Bliss as we enter cosmic consciousness beyond the three
worlds into the Infinite Bliss of Spirit.
As verse 10 points out, all past impressions may be now cleared
out and neutralized. I take it to mean that the subconscious mind has become en-lightened.
To achieve samadhi we must learn to redirect the restless thought waves which
go constantly towards objects of desire into a uniform thought wave which is
the true nature of chitta (consciousness). This nature is called Ekagrata and
achieving this state leads to samadhi. The mind remains calm even when
impressions of this calm state arise. This state is called Ekagrata Parinama.
Now that we have reached Samadhi, we are ready to hear from
Patanjali how samyama can reveal the nature of the creation. Stay tuned for the
next blog!
Blessings,
Labels:
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