Monthly Archives: April 2023

IGNORANCE

The yoga tradition asserts that at essence we are each divine, yet this isn’t what most of us experience. Somehow we don’t know that, we’ve forgotten our hearts as we become entangled in our surface lives. One way this forgetfulness is expressed in the tradition is as avidyā. Vidyā means “knowledge,” and adding the negator a indicates that avidyā is a lack of knowledge, generally translated as “ignorance.” We are ignorant of who we are at essence.

YS 2.5 anitya-aśuci-duḥkha-anātmasu nitya-śuci-sukha-ātma-khyātir-avidyā
anityta: not eternal, impermanent, transitory
aśuci: impure
duḥkha: pain, sorrow
anātmasu: not-Self
nitya: eternal
śuci: pure, clear
sukha: happiness, joy
ātma: Self
khyāti: perception
avidyā: ignorance
Ignorance is confusing the transitory, impure, and painful not-self with the eternal, pure, joyful Self.

The Yoga Sūtras lists ignorance as one of the five kleśas, which are impediments or afflictions that are the underlying causes of suffering. Avidyā, or ignorance, is given as the primary ground from which the other kleśas are born (YS 2.4). Also, YS 2.5 indicates that ignorance leads to a fundamental confusion. Instead of experiencing the ātma/Self, which is eternal, pure, and joyful, we identify with the surface self (the an-ātma or “not-self,”), which is transitory, impure, and painful.

SS 1.2 jñānaṃ bandhaḥ
jñāna: knowledge
bandhaḥ: bondage
[Limited] knowledge is bondage.

A related way of thinking about this is that we’ve forgotten caitanyam ātmā (SS 1.1), “Consciousness is the self/ātma.” And in the Śiva Sūtra, immediately after proclaiming this highest teaching in the first sūtra, the next sūtra, SS 1.2, says, “Limited knowledge is bondage.” In his commentary, Kṣemarāja points to two ways this limited knowledge manifests, which is similar to what is outlined in YS 2.5. (Note the use of “ātma” in both YS 2.5 and SS 1.1.)

The first type of limited knowledge is thinking of ourselves in limited terms. Our everyday awareness thinks that all we are is our dance on the surface of life. We think the totality of existence is that part of the iceberg above the water. We are sucked into the daily drama of life and identify completely with it.

A second way knowledge is limited is not recognizing that we are in fact Consciousness itself. We don’t know ourselves as the ocean of Consciousness. We fail to penetrate beyond the surface awareness to discover the heart of who we are at the depths.

The teaching on ignorance is fundamental and prevalent throughout the tradition of yoga, and many others. Many mechanisms are posited for how this comes to be, which we will consider sometime in the future.

REFLECT AND EXPLORE

Give your definition of ignorance/avidyā.

Consider YS 2.5 and SS 1.2 and the two ways ignorance is described. Put these into your own words.

How do you see ignorance manifesting in your life?

How do you see ignorance manifesting in the world at large?

caitanyam-ātmā

Throughout human history, we’ve known there’s more than meets the physical eye, and scientists have spent a great amount of effort investigating the physical world, from the microscopic to the boundaries of our universe and beyond. Research on human consciousness has lagged behind somewhat, but there are well-developed philosophies elaborated by those who spent time investigating it.

Historically, these are the ṛṣis, the seers, the see-ers—those who have turned their awareness inside to their own consciousness—exploring and investigating its makeup to describe the nature of reality. And what some of these seers discovered—not unlike what modern science has discovered—is that there is a unifying energy, a source that underlies, unfolds, and enfolds all of the material world.

The Tantric tradition articulates that beyond the physical reality and our everyday bodily existence there is a Sourceplace that is the ground of being, which pulsates everything into existence as part of Itself. This statement is such an extraordinary and paradoxical teaching that it is challenging for us to understand within the limited perspective of our body-mind.

In fact, some traditions simply say “it” cannot be described and refuse to do so. And they are right to some extent, because any words will inevitably fall short of fully representing the highest reality. This unmanifest sourceplace has been given many names in the different streams and traditions of yoga. The Upaniṣads speak of Brahman, and the Tantric tradition speaks of Śiva, Śiva-Śakti, Cit, and Citi, among other names.

The Tantric tradition asserts that everything emanates into existence from Source, including you. You are not separate. You are Consciousness. This profound and core teaching requires a willingness to sit with paradox. For now, simply allow these ideas to permeate your awareness.

Before going further, stop to contemplate how YOU think about this highest sourceplace.

Ask yourself

Who am I?

What animates your everyday consciousness? Where does your moment-by-moment awareness come from?

What is beneath the surface awareness?

Do you think of a higher consciousness as separate from you, or part of you?

Is it possible that you are God incarnate?

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SS 1.1 caitanyam–ātmā

caitanyam: supreme Consciousness

ātmā:Self

Consciousness is the Self.

The first sūtra from the core text of Tantra, the Śiva Sūtra, says that the highest reality, Caitanya, is our very own self, ātmā (SS 1.1). The first word of this first sūtra, caitanya, comes from the word cit, meaning “Consciousness,” pure eternal intelligence. As already noted, this Highest Consciousness has many names including Cit. This sūtra indicates that Cit is the nature of the Self, here called the ātmā.

Ātma or ātman is a word used in many of the older texts, particularly the Upaniṣads, to name individual Consciousness, that spark of divinity or spirit within each of us. SS 1.1 is simply translated as: “Consciousness is the Self.” The full, free, perfect Consciousness is the true Self and the essence of the individual self. This is so important to remember: in Tantric philosophy, when discussing the Highest, we are not talking about something separate or out there but, instead, that which is our own innate consciousness.

Word order is important in these sūtra texts, and “Consciousness” is the first word of the first sūtra, indicating that it is the most important and highest teaching of this text. Then the first sūtra, “Consciousness is the Self,” indicates that supreme Consciousness manifests as our very own Self. Part of how this sūtra encapsulates the highest teaching is that it captures the paradox of our humanity.

There is a sense that every human being at essence is good, full, and perfect, which some call “divine.” Yet, as individuals in the domain of the relative manifest reality, we don’t necessarily experience ourselves and others as divine. Turning the translation around to “Self is Consciousness” in this sūtra indicates there is a pathway from our individual self back to the absolute Consciousness. This is our path of yoga.

REFLECT AND EXPLORE

Contemplate any of the following:

– the notion of Consciousness

– the notion of Self/ātmā

– the alternate translations of SS 1.1 as “Consciousness is the self” and “Self is Consciousness.”

Consider the statement “I am Consciousness.” How have you experienced this?

Now let us study the teachings of yoga

YS 1.1 atha yoga-anuśāsanam
atha: now
yoga: yoga (from the verbal root yuj “to yoke or join”); union
anuśāsanam: teachings, instruction, exposition

Now let us study the teachings of yoga.

The very first sūtra of the Yoga Sūtra literally means “Now the teachings of yoga.” We invoke this sūtra now (atha) at the beginning of our studies together (anuśāsanam). The overall feeling I get from this sūtra is of a threshold, an invitation into the teachings of yoga. It implies that something in the past has led you here, now. And that from “now” the future will unfold. All times—past, present, and future—are folding into the now. Every moment is at least in part a result of the past and will affect each moment that unfolds into the future. So we begin now, knowing there is a vast history that has led us here, and there is a lot to yet unfold.

One perspective on this sūtra is that you are ready now. Maybe yesterday you weren’t ready, but now somehow you are, the prerequisites have been met. Something has brought you this far; otherwise, why would you be reading this right now? And there’s a sense of urgency: Today, not tomorrow. Don’t put it off any longer.

The “now” in this sūtra can indicate that each moment is an opportunity for yoga. Each moment contains a choice that will affect the later unfolding of life. In each moment we can bring to bear a heightened awareness that is a result of our yoga practice.

The second word of this aphorism, anuśāsanam, is usually translated as “instruction” or “teaching.” With this word, Patañjali is announcing that these teachings are part of a long, continuous lineage that he is bringing together in this text of the Yoga Sūtra. It also indicates that many subsequent teachings will flow from this text.

The Sanskrit prefix anu is akin to the English prefix “co-,” meaning “together.” There’s a sense that these teachings are meant to be studied with others, alongside a teacher at least. They weren’t originally intended to be read independently, as we might do today, and that’s one of the reasons it can be so difficult to understand these ancient texts.

And what about that word yoga? In the fullness of the text, Patañjali gives a wide variety of definitions and techniques, including a three-fold path of kriyā-yoga and the famous eight-fold path of aṣṭāṅga–yoga. This is one of the important teachings for us as yoga practitioners: There are many yogas. They are outlined in the Yoga Sūtra, the Bhagavad Gītā, the Upaniṣads, the Tantras, and many other places.

It would be nice to have one clear definition and path of yoga with a beginning, middle, and end. But this is not the case with these teachings. They are not novels or stories. The yogic teachings contained in texts and myths are road maps, pointing in a direction and indicating the landmarks along the way. But as the saying goes, the map is not the territory. And our experience of that territory is heavily influenced by what we bring on the journey: our previous experiences and knowledge.

Each of us has our own trajectory, and it is important to pay attention to that. You are invited to contemplate your journey and what has led to this moment.

REFLECT AND EXPLORE

Consider your own journey into yoga and meditation—or into spirituality in general. Consider everything from your childhood until now.

• How has it unfolded?

• What have been the significant events?

• What has your path looked like?

• Who or what have been your teachers?

What is your definition of yoga?

Contemplate this aphorism and write about your own perspective on commencing the study of yoga.

VIGHNEŚVARA

Many of us are familiar with the popular Hindu deity known as Gaṇeśa, Gaṇapati, Vighneśvara, and many other names. This last listed indicates his popularity as the remover of obstacles, as vigna means obstacle. I learned this initially one day long ago in India when I saw a bunch of kids mobbing a Gaṇeśa shrine at which I’d seen little prior activity. I asked what was going on and someone said “Oh, it is exam time and the children are asking for Gaṇeśa’s blessings.”

There are many stories around Gaṇeśa, and like so many teachings there are more internal and external ways to consider and apply the them. Gaṇeśa is more externally summoned as one who removes obstacles, and aids in transitions and beginnings. For example, he often stands at the threshold of temples and homes, and is invoked at the beginning of dance and music performances.

But internally you can think of Gaṇeśa as that quality of consciousness that allows you to negotiate all the obstacles, beginnings, and transitions in your life. Life is always about transitions, and obstacles are common, so we need the wherewithal to address them gracefully. Gaṇeśa represents that quality of consciousness we can call upon for support in doing so.

Yoga is a lot of different things to different people. I teach and practice yoga intended for householders, not renunciates. It is for those of us who live in the world fully, rather than being sequestered in a monastery or ashram. And Gaṇeśa is particularly important for householders, because quite frankly we are much more likely to encounter challenges and transitions out in the world than if sequestered.

To access our inner Gaṇeśa, we have to connect to our very own Self, our essence, however you name it. Our practices of yoga, especially meditation, are the means to move our awareness inward to our deepest heart, where the seeds of all our capacities reside. As we nurture our ground of being through practice, we create the conditions internally from which all the aspects of Consciousness sprout, including Vighneśvara, the Lord of Obstacles.

He is the Lord OF Obstacles, not just the remover, because there are often aspects of our selves and of our lives that we just have to deal with, move through rather than avoid. So in many senses we need to experience these obstacles, and do what we need to remove them, in order to move forward in our lives and practice.

Gaṇeśa is part of you, this capacity to meet every challenge is already within you. We need only to connect and unleash it to gain access. Creating that connection is what yoga and meditation is all about.

REFLECT AND EXPLORE

How do you approach challenging situations in your life?

Do you wish challenges would just go away? Can you think of occasions when a challenge seemed necessary for your growth?

What obstacles, challenges, thresholds, beginnings, or transitions are you currently facing?

How do you most gracefully negotiate obstacles in your life, both internally and externally?

Practice: Repeat or chant aloud Oṃ gaṃ gaṇapataye namaḥ. (Various versions of this chant can be found on the internet, which will help with the pronunciation.)

Rebirth in This Lifetime

Easter and spring have me thinking about rebirth, and it brought to mind one of my favorite verses from the Bhagavad Gita:

Just as a person discards worn out garments and dons new ones, likewise the soul    discards a worn out body and enters a new one. (BG 2.22)

Literally, this teaching is about the Hindu belief in reincarnation, and how our essence, our soul, is not lost when one dies, but is reborn, depending on the nature of our karma.

The reason I love this verse so much is because it seems relevant to our journey in a given lifetime. Our lives have many phases, twists and turns, and often we find ourselves outgrowing worn out garments, and other stuff in our life. This includes not only material stuff, but worn out habits, old grudges, roles, or ways of being in the world that no longer serve us. We don new garments, new ways of being which better fit a different identity and who we now want to be.

This happens quite naturally as we move along the path of yoga, although we might not notice. The process of meditation in particular, cleans out all that blocks our access to our hearts, and we find ourselves releasing old ways of being that led to suffering or are otherwise harmful to ourselves and/or others, in favor of the yogic qualities so often mentioned in the texts. And, especially as we grow older, we feel more compelled to do our duty, our dharma, what we need to do to create a righteous world.

Sometimes we must intentionally access qualities such as will, creativity, and freedom to mindfully and consciously put on a new outfit. For example, recently I replied to someone seeking teachers and healers to be on a podcast and I volunteered a perspective from yoga and meditation. When they reached out for a meeting, I immediately freaked out. I donned the old familiar clothing of fear, insecurity, and worry.

I had to step back and remind myself that this is exactly what I want to be doing now. I am an elder in the community who has a lot to share. I remembered a teaching from one of my teachers: be your future self, be the person you want to become. And I said to myself: Wrap yourself in a robe of knowing that within you, from years of study and practice, is knowledge important to share, and allow that to stream out. Be a conduit for the Highest.

REFLECT AND EXPLORE:

How have you found yourself changing your “clothing” as you’ve moved along your path? What have you released? What is the nature of that new clothing?

Have there been times, like in my example, when you’ve had to consciously release old tight clothing in favor of something that better fits the person you want to become?

What qualities of being must you consciously invoke to be the person you want to become?