From an interview aired on NBC 4/20/22:

Hoda Kotb: “The only thing I want in life is to feel peaceful…Do you feel peaceful?”

Prince Harry: “I don’t know how many people feel truly peaceful…”

How telling. Clearly, if these two hugely successful and beloved celebrities don’t know peace, what chance do the rest of us have?!

The good news is that each of us was born with everything we need to know true, deep, lasting peace.

A brief history of the roadmap to peace

Several millennia ago, while studying mankind and the internal and external influences on our lives, scholars in India realized that “one of these things is not like the others”; specifically, that Consciousness (i.e., awareness) is not subject to natural laws of physics; it is literally immutable, intangible and as far as we know, eternal. In other words, Consciousness is essentially divine.

That realization, “Samkhya”, became one of the six orthodox schools of Hinduism. Classical Indian yoga or meditation became another. If Samkhya is the hypothesis, yoga is the proof.

Classical Indian yoga was the bridge between prehistoric and modern religion. It supplanted our faith in something external to which we offered sacrifices, with faith in something partially abiding within ourselves: our spirit or soul which upon death returns to its source.

Not coincidently, true, lasting peace won’t be found outside oneself: not in alcohol, drugs, sex, food, or anything else you can think of. While those and other tangible distractions may provide temporary relief from what ails us, they are not viable long-term paths to lasting serenity and bliss.

An introduction to Patanjali’s roadmap

Patanjali’s Yoga Sutras is the “bible” of classical Indian yoga – a roadmap to discovering the true nature of our own Consciousness.

This blog post is the 15^th in a series intended to shed light on Patanjali’s iconic text, outlining the ancient practice or “proof” that life as we know it is only possible because of something within ourselves that’s essentially divine. Once you “see” the nature of Consciousness – after a few “OMGs!!” and headshakes – you will know true peace, a sense of purpose, acceptance, and belonging which words can’t adequately express.

Will all your pain and worry evaporate in that moment of clarity and insight? Likely not, as we remain very much human, but you will certainly be better prepared to navigate life’s inevitable bumps, bruises, losses and related suffering.

Patanjali’s 200-line poem consists of four parts. The first introduces enlightenment: what it is, how to achieve it, and obstacles we may encounter. The second part prepares us to meditate; specifically, outlining how to quiet our thoughts, why that’s important, and distinguishing between our thoughts (evidence of our temporal mind) and the awareness OF our thoughts (evidence of our intangible Consciousness).

Preparing for peace

The rest of part two of Patanjali’s outline addresses five preparatory practices to facilitate and enhance the act of meditation:

• Intro (sutras 2.28 & 2.29)
• Abstentions & observances (sutras 2.30 – 2.45)
• Stilling our outer body (sutras 2.46 – 2.48)
• Settling our inner body (sutras 2.49 – 2.52)
• Quieting our conscious, thinking mind (sutras 2.53 – 2.55)

The sutras which address our routine behavior (i.e., abstentions & observations) comprise over 55% of the section on preparing to meditate. While posture, breathing and concentration exercises are important, the best things we can do to prep for meditation involve our behavior, because – as Patanjali pointed out previously – our every action has perpetually rippling consequences (karma) which have similarly lasting effects on our state of mind.

While this post doesn’t address specific sutras, I hope the context provided here is helpful.

For info about private lessons or workshops in self-discovery and peace of mind see the ‘Contact Us’ page of this site.

God bless, Skip

#patanjali   #consciousness   #meditation

Aphorism 2.27 of Patanjali’s Yoga Sutras concludes the section on transitioning from ignorance to enlightenment and immediately precedes the section on the specifics of preparing to meditate. [Herein “enlightenment” and “ignorance” are opposites: we either realize the distinction between cognition and Consciousness, or we don’t].

Loosely translated, aphorism 2.27 says, “Seven insights come to one who has [realized the difference between mind and Consciousness].”

Interestingly [frustratingly?], Patanjali doesn’t elaborate on the seven phases of awakening.

My teacher says that’s evidence that (a) Patanjali isn’t the inventor of classical Indian yoga or meditation, rather, he codified what had been widely practiced for centuries, and (b) Patanjali’s Yoga Sutras are meant to serve as the basis for discussion of key elements of the practice, rather than capturing the entirety of it.

Vyasa, the earliest and most influential commentator on Patanjali’s Yoga Sutras, lists the seven-fold process of moving from ignorance to enlightenment as [again, loosely translated]:

1 the causes of suffering are identified

2 the causes of suffering are removed

3 one distinguishes between cognition and consciousness

4 cognition is no longer required

5 cognition has fulfilled its purpose

6 there’s no further need for cognition

7 consciousness stands alone

Personally, I find it difficult to distinguish between the last four. If we think bigger picture, about Patanjali’s end goal of eliminating future pain and suffering, it makes sense that “merely” overcoming ignorance isn’t the end of the road. Once we realize the literally intangible nature of our own Consciousness, we’re still obligated to act in a manner that will mitigate any negative karmic consequences from our future actions. [Granted, enlightenment makes that much easier!]

Rather than getting caught up [as I have] in the specificity of the seven discriminative aspects of attaining enlightenment, if we accept that the transition is multi-faceted, then Vyasa’s identification of seven phases of discrimination may make more sense.

For example, think of the steps that addicts pass through on their way to sustained sobriety:

1 I acknowledge I have a problem

2 I accept that I need help

3 I commit to seek help

4 I seek help

5 I follow advice

6 I remain vigilant

7 Rinse & repeat

Just as an addict must remain ever vigilant of being triggered, a yogi must remain ever mindful of the distinction between mind and Consciousness so as not to fall back into old habits.

Looking to break a bad habit or two? For info about private lessons or workshops in self-discovery and peace of mind see the ‘Contact Us’ page of this site.

God bless, Skip

#patanjali   #consciousness   #meditation

Patanjali begins the second chapter of The Yoga Sutras – the chapter on preparing to meditate – by listing five conditions which influence or color our thoughts and telling us how to un-color them.

He explains why un-coloring our thoughts is crucial to peace of mind: colorings or conditions which affect our thoughts influence our actions, the consequences of which further color our thoughts, perpetuating a cycle that invariably results in loss and suffering.

Patanjali identifies the root cause of the colorings as “ignorance”, herein, a lack of awareness of the intangible, immutable, essentially divine nature of our Consciousness.

In the next ten sutras, Patanjali expands upon the distinction between Consciousness and matter so we may see the difference (i.e., become enlightened), the key to breaking the cycle of suffering.

Aphorisms 2.17 thru 2.26, loosely translated:

2.17  Failure to distinguish between Consciousness and matter/cognition is the root cause of pain

2.18  Matter is multi-faceted; may be subtle, animate or inanimate; may be sensed or imagined; may be indulged or avoided

2.19  Matter comes in  all shapes and sizes

2.20  Consciousness is just that: awareness; it’s perceived as, but isn’t, a mental function

2.21  Matter exists for the sake of Consciousness

2.22  Upon enlightenment, matter loses its appeal

2.23  Consciousness and matter need each other to realize their respective natures

2.24  Conflating Consciousness and cognition (a function of matter) is the source of ignorance

2.25  Realizing the distinction is liberating

2.26  Sustained liberation requires continuous recognition of the distinction

Our mind is evidenced by our tangible thoughts; Consciousness is evidenced by the intangible awareness OF our thoughts.

Realizing that distinction, and recognizing the immutable, eternal nature of our Consciousness (aka our soul or spirit) is eye-popping or “enlightening”. That realization – after a few “OMG” and “WTF” moments – changes how we perceive life and the world around us.

Without appreciating the distinction between Consciousness and matter the sutras above may seem a bit whack. “Sutra 2.21 – matter exists for the sake of Consciousness”?! That’s hard to believe when we naturally identify with our body/mind, not realizing that without Consciousness, we’d have no awareness of anything – not even our own existence!

It’s only when we recognize the distinction and interdependence between our Consciousness and body/mind, and can see ourselves as Consciousness experiencing life via our body/mind, that Patanjali’s sutras make sense.

As French philosopher Teihard de Chardin said, “We are not human beings having a spiritual experience; we are spiritual beings having a human experience.”

Incorporating our essential, immutable Consciousness into our self-image, rather than seeing ourselves only as our ever-changing, fallible body/mind, shifts our life paradigm. The biggest benefit being that the things we tend to worry, fret and stress out about take on much less significance. We begin to perceive things that happen to our body/mind as simply things that happen, recognizing that literally nothing can adversely affect the essence of who and what we truly are.

For info about private lessons or workshops in self-discovery and peace of mind see the ‘Contact Us’ page of this site.

God bless, Skip

#patanjali   #consciousness   #meditation

In this series of posts we’re exploring Patanjali’s Yoga Sutras, the authoritative text on classical Indian yoga, or meditation – the goal of which is to reduce pain and suffering via enlightenment (i.e., realizing the Divine nature of our own Consciousness).

Patanjali’s iconic, 200-line poem consists of four parts. The first introduces enlightenment: what it is, how to achieve it, and obstacles we may encounter. The second chapter prepares us to meditate. The act of meditating is simple but it’s what we do before we sit down and close our eyes that greatly enhances the experience and our chances of success.

Patanjali begins the chapter on preparation by telling us how to quiet our thoughts. He lists five conditions which may influence our thoughts and tells us to mitigate those potential influences by maintaining a trifold attitude of:

• fortitude – courage, strength, determination, perseverance;
• introspection – wisdom; remaining objective and honest with ourselves about our triggers, shortcomings, distractions, habits – constantly monitoring our thoughts, words and deeds; and
• devotion – faith in ourselves and the virtue of seeking enlightenment

Note: here, at the beginning of the chapter on preparing to meditate, Patanjali emphasizes the importance of maintaining an attitude that fosters these specific behaviors (i.e., courage, wisdom and faith). Later in the chapter, he tells us to actually act this way [these are three of the five niyamas or yogic practices – the other two being acceptance and serenity].

Patanjali lists five conditions which may influence or color our thoughts to varying degrees:

• Ignorance – herein, not recognizing the unique, intangible nature of Consciousness;
• Ego – conflating mind with Consciousness;
• Attraction – desires
• Aversion – the opposite of attraction; loathing
• Fear – specifically fear of loss and dying

Next Patanjali explains why un-coloring or quieting our thoughts is important: in short, because our thoughts influence our words and actions, and everything we say or do has lasting consequences – this is the essence of karma.

Aphorisms 2.12 – 2.16, loosely translated:

2.12  Colored thoughts give rise to actions which in turn generate new coloring; thus, the cycle of karma (cause & effect) is perpetual

2.13  Karma, including that set in motion before we were born, is largely responsible for the quality, duration and circumstances of our lives

2.14  The consequences of our actions may be either positive or negative (i.e., lead us closer to, or further from, enlightenment)

2.15  A wise, discriminating person seeks to break the perpetual cycle of karma…

2.16  …to avoid future suffering

There it is in a nutshell: the purpose of classical Indian yoga or meditation is “to avoid future suffering.” Personally, after almost 60 years of searching, I no longer feel empty, lost and alone. I’m no longer reliant on things or others to bring me joy. I know inner peace, bliss, acceptance, and love. I offer these insights so others may find their way “home” as well.

For info about private lessons or workshops in self-discovery and peace of mind see the ‘Contact Us’ page of this site.

God bless, Skip

#patanjali   #consciousness   #meditation

This is the eleventh post in a series intended to shed light on Patanjali’s Yoga Sutras, the authoritative text on classical Indian yoga, or meditation.

The first chapter of the Yoga Sutras introduced the state of enlightenment (i.e., what it is, how to achieve it, requirements, obstacles, how to recognize progress). The second chapter of Patanjali’s epic tutorial is about preparing to meditate – to improve our chances of attaining enlightenment.

Patanjali begins Chapter two by expanding on a point raised in sutra 1.5, which loosely says, “There are five types of thought which may be influenced by conditions that further obscure Consciousness”. While Chapter one describes the types of thought we need to transcend, Chapter two begins with a description of the conditions which may influence those thoughts (sutras 2.3 – 2.9), how to minimize their gross effects (sutras 2.1 – 2.2), and how to reduce and eliminate their subtle effects (sutras 2.10 – 2.11).

Chapter 2, aphorisms 1-11, loosely [note: while the Sanskrit is omitted herein for simplicity, reading it is critical to a thorough “unpacking” of Patajali’s sutras]:

2.1  Kriya Yoga is a three-fold discipline: fortitude, introspection and devotion

2.2  [Kriya Yoga] minimizes conditions which influence thoughts

2.3  [The five conditions which influence our thoughts are] ignorance, ego, attachment, aversion and fear

2.4  Ignorance gives rise to four natural impulses [ego, attraction, aversion, fear], which can be dormant, feeble, intermittent or sustained

2.5  [Herein] Ignorance is mistaking the impermanent [body/mind] for the permanent [Consciousness]

2.6  Ego is mistaking mind for Consciousness

2.7  Attachment stems from pleasant experiences

2.8  Aversion stems from unpleasant experiences

2.9  Fear, specifically of loss and death, is natural

2.10 The subtle effects of these conditions [ignorance, ego, attraction, aversion, fear] may be reduced via concentration…

2.11 …and may be eliminated altogether via meditation

In other words, by dint of determination, self-awareness, and devotion (Kryia Yoga), we can learn to focus our mind sufficiently to override the conditions which would otherwise negatively influence our thoughts, words, and actions.

It works. It’s simple – though not easy.

Real-life, practical examples: nature and nurture have conspired to make me very impatient. So when I feel rushed, and the dog won’t do its business, or the person driving the car in front of me seems to be crawling along, or I’m stuck behind someone in an “express” checkout line with 89 items – I override the aspect of my mind that would otherwise register exasperation and stress by concentrating on something else until the situation resolves itself. My go-to is to simply recite the alphabet backwards, silently in my mind, visualizing each letter. I can’t tell you how many times that trick has saved me from flying off the handle and subsequently regretting it, as I often used to!

To learn more about classical Indian yoga (meditation) see the ‘Contact Us’ page of this site.

God bless, Skip

#patanjali   #consciousness   #meditation

This is the tenth in a series of posts intended to shed light on Patanjali’s Yoga Sutras – the authoritative text on classical Indian yoga, or meditation.

If you’ve followed this series of posts, it’s obvious that the postures practiced in yoga studios across the US today are a far cry from the millennia-old pursuit of enlightenment by the same name.

So how did Downward Dog and Warrior II come to be called “yoga”?

The Classical yoga precepts of nonviolence and love found an audience in America during the anti-establishment movement of the 1960’s. World renowned yogi Satchidananda opened the 1969 Woodstock music festival with a prayer for peace. But what may have started out as a reflection of the classical Indian pursuit altered as it spread.

What most people think of as “yoga” evolved virtually without context from three sutras in the second chapter of Patanjali’s Yoga Sutras (the chapter on preparing to meditate which we’ll examine in future posts). In essence, those few sutras say, “to sit for long periods so our mind can settle, our posture should be relaxed, steady and comfortable”. In short, it was much easier to practice (and commercialize) physical rather than mental self-control, let alone the pursuit of our intangible Consciousness!

Below is a list of the 51 aphorisms or sutras comprising the first chapter of Patanjali’s Yoga Sutras which introduces the pursuit of enlightenment. The Sanskrit has been omitted below, though is key to a truer understanding of Patanjali’s intent. The following English interpretations are intended solely to provide context for further study!

Chapter One of Patanjali’s Yoga Sutras introduces meditation as a path to enlightenment:

• What is yoga
• Types of thought to be transcended
• Keys to success
• Levels [or stages] of meditation
• What’s required and how long it takes
• An alternative to meditation
• Potential obstacles
• How to cultivate a clear mind
• Recognizing progress

What is yoga?

1.1     Now we’re going to discuss yoga

1.2     Yoga is transcending our thoughts…

1.3     …to realize our essence

1.4     Otherwise, we identify with our thoughts

Types of thought to be transcended

1.5     There are five types of thought; they may be influenced by conditions that further obscure Consciousness

1.6     [The five types of thought are] correct, incorrect, imagined, neutral and remembered

1.7     Correct thoughts are verifiable by observation, inference and authentication

1.8     Incorrect thoughts are caused by misperception

1.9     Imagined thoughts have no basis in reality

1.10   Neutral thoughts are non-cognitive observations

1.11   Remembered thoughts are impressions that remain of the other four

Keys to success

1.12  Practice and non-attachment lead to success

1.13  Practice means never giving up

1.14  By practicing continuously and earnestly over a long-time efforts become habitual

1.15  Non-attachment means always letting go (mastering desire)

1.16  With ultimate self-awareness (“enlightenment”) all attachments fall away

Levels [or stages] of meditation

1.17  There are four levels of meditation “with seed”: attention, concentration, contemplation and absorption

1.18  With sufficient practice we experience meditation “without seed”

What’s required and how long it takes

1.19  Some people are predestined or predisposed to experience enlightenment

1.20  For others enlightenment requires faith, vigor, mindfulness, meditation and wisdom

1.21  Success comes readily to those with conviction

1.22  Though the time it takes is affected by the degree of effort one puts into it

An alternative to meditation

1.23  Alternatively, enlightenment can be attained through devout service to God

1.24  God or Consciousness is unaffected by karma and thus suffering

1.25  God is all-knowing

1.26  God is unaffected by time and space

1.27 The sound “AUM” [or “Amen”] may be used to represent God

1.28  It helps to reflect upon the meaning of AUM [or “Amen”] while repeating it

1.29  Devotion to God removes the obstacles to enlightenment

Potential obstacles

1.30  There are nine distractions which can become obstacles to attaining enlightenment: illness, dullness, doubt, negligence, laziness, cravings, misperceptions, failure and instability

1.31 Symptoms of obstacles include distress, despair, trembling, and uneven breath

1.32  Concentrating your mind can remove the obstacles

How to cultivate a clear mind

1.33  A clear mind is cultivated by friendliness, compassion, goodwill and neutrality

1.34  A clear mind is facilitated by a) controlling your breathing

1.35  b) paying attention to your otherwise subconscious sense perception and processing

1.36  c) contemplating Consciousness

1.37  d) contemplating a great teacher

1.38  e) contemplating (day) dreams

1.39  f) contemplating something you find uplifting

1.40  Practice concentrating on everything from the infinitely small to the infinitely large

1.41  [and] eventually, you’ll understand the common elemental nature (the union) of all things – and the distinction between things and Consciousness

Recognizing progress

1.42  The first stage of meditation “with seed” is characterized by focusing on the object’s tangible, surface characteristics

1.43  The second stage of meditation “with seed” is characterized by sensory perception, “seeing” the object’s tangible, manifest gross characteristics

1.44  The third stage of meditation “with seed” is characterized by subjective contemplation fueled by memory of the object’s tangible, manifest subtle characteristics

1.45  The fourth and final stage of meditation “with seed” is characterized by intuitive identification of the object’s subtle, unmanifest, intangible characteristics

1.46  These are the four stages of meditation “with seed”

1.47  In the final level of meditation (i.e., “without seed”), having completely settled our conscious and sub-conscious mind, we experience our own essence

1.48  You know it intuitively

1.49  It’s a deeper, energetic sense of understanding

1.50  Experiencing Consciousness trumps everything else

1.51  While in a state of union with Consciousness, no memories (triggers) remain; it’s a state of ultimate serenity: the state of union or yoga

 

For info about private lessons or workshops in self-discovery and peace of mind see the ‘Contact Us’ page of this site.

God bless, Skip

#patanjali   #consciousness   #meditation

This is the ninth in a series of posts intended to shed light on Patanjali’s Yoga Sutras, the authoritative text on classical Indian yoga, or meditation.

So far in Chapter 1, Patanjali has told us that meditation is a means to enlightenment, provided us with the keys to success, told us what to look for and what we’ll need, pointed out an alternative means to the same end, and listed the potential obstacles we’ll encounter.

The balance of the first chapter expands on the stages of meditation introduced earlier; Patanjali tells us how to identify each of the stages and how to know when we’ve transcended our mind altogether. Basically, he says, “You’ll know it when you see it!”

The next four aphorisms describe in order the four progressively subtle stages of meditation “with seed” introduced in sutra 1.17. The transition through these stages is likened to the settling of a glassful of muddy water: as time passes and the silt slowly drifts to the bottom of the glass, the water becomes clearer.

Likewise, the essence of the object of our contemplation is gradually revealed the longer we focus. Our awareness of the object goes from gross to subtle; from objective to intuitive; from tangible to intangible. As that happens, our perspective shifts from observer to the observed – we effectively become one with the object of our focus.

Remember that transcending these stages of meditation doesn’t occur linearly; rather, we tend to float down, then back up a bit, then further down.

Chapter 1, aphorisms 42- 51 loosely [again, omitting the Sanskrit to highlight the flow]:

Using an apple as an example of the object of contemplation:

1.42 the first stage of meditation “with seed” is characterized by focusing on the object’s tangible, surface characteristics (e.g., recognizing what it is, what it’s called, its nature); here we might recognize that “it” is a fruit called an “apple”; at this point, the mind’s viewpoint is as observer (e.g., “I see…”)

1.43 the second stage of meditation “with seed” is characterized by sensory perception, “seeing” the object’s tangible, manifest gross characteristics (e.g., size, shape, color); here we might recognize that the apple is red, round and note its size; at this point, the mind’s viewpoint is gross observation (e.g., “I am seeing…”)

1.44 the third stage of meditation “with seed” is characterized by subjective contemplation fueled by memory of the object’s tangible, manifest subtle characteristics (e.g., things we know but can’t be seen about the object: taste, smell, sound, weight); here we might see the apple as sweet and juicy; we might invoke fond memories of picking apples from trees; at this point, the mind’s viewpoint is subtle observation (e.g., based on past experience, “I also know….”)

1.45 the fourth and final stage of meditation “with seed” is characterized by intuitive identification of the object’s subtle, unmanifest, intangible characteristics (e.g., when we lose ourself in the object of our contemplation, what intuitive notions, metaphors, analogies, insights may come up); here we might see the apple as a metaphor for something ripened, as something coming to fruition; at this point, the mind’s viewpoint is as the observed (e.g., “I am…”, where “I” is the object of contemplation)

1.46 these are the four stages of meditation “with seed”

1.47 in the final level of meditation (i.e., without “seed”), having completely settled our conscious and sub-conscious mind, we experience our own essence

1.48 you know it intuitively

1.49 it’s a deeper, energetic sense of understanding

1.50 experiencing Consciousness trumps everything else

1.51 while in a state of union with Consciousness, no memories (triggers) remain; it’s a state of ultimate serenity; the state of union or yoga

For info about private lessons or workshops in self-discovery and peace of mind see the ‘Contact Us’ page of this site.

God bless, Skip

#patanjali   #consciousness   #meditation

This is the eighth in a series of posts intended to shed light on Patanjali’s Yoga Sutras, the authoritative text on classical Indian yoga, or meditation.

So far Patanjali has told us:

• that yoga is about attaining enlightenment*;
• the key to success is never giving up;
• along the way we’ll encounter five progressively deeper states of awareness;
• success requires faith, determination and constant effort;
• there’s a shortcut: devout service in the name of the Divine**; and
• how to recognize and overcome obstacles.

The instant we realize the nature our own consciousness, we know – with the same certainty that we know the sun will rise again – that “God” exists. [There’s no scientific explanation for something that doesn’t conform to the laws of physics, that isn’t affected by time and space.] In that moment our lives change. While we’re still human and probably still can’t levitate or walk thru walls, our fears, anxieties and worries subside – replaced by faith, contentment, peace, acceptance, belonging – and yes, love.

Btw – realizing the existence of God can’t be undone. From that moment on, the awareness affects everything we do. In our own ways, based on our unique constitution and aptitude, we devote ourselves to trying to reduce the suffering of others.

In the next several sutras or aphorisms, Patanjali tells us how to begin cultivating a clear mind (a sort of pre-preparation for meditation):

Chapter 1, aphorisms 33- 41 loosely [omitting the Sanskrit to highlight the flow from one sutra to the next]:

1.33 a clear mind is cultivated by friendliness, compassion, goodwill and neutrality

1.34 a clear mind is cultivated by a) controlling your breathing

1.35 b) paying attention to your otherwise subconscious sense perception and processing

1.36 c) contemplating Consciousness

1.37 d) contemplating a great teacher

1.38 e) contemplating (day) dreams

1.39 f) contemplating something you find uplifting

1.40 practice concentrating on everything from the infinitely small to the infinitely large

1.41 [and] eventually you’ll understand the common elemental nature (the union, or “yoga”) of all things – and the distinction between things and Consciousness

Obviously, what Patanjali is describing (the path to enlightenment) is not a weekend project; rather, it’s a discipline, a way of life that takes years to develop. The good news is that the benefits (increased clarity and peace of mind, decreased stress and anxiety, deepened sense of intuition, connection, and belonging) are immediate and cumulative.

For info about private lessons or workshops in self-discovery and peace of mind see the ‘Contact Us’ page of this site.

God bless, Skip

*Herein, “enlightenment” refers to realizing the essentially Divine nature of our own consciousness (aka our soul or spirit).

**Patanjali says that since the result is the same (we end up serving others in the name of the Divine) we can save ourselves a ton of time and effort and cut straight to the chase and devote ourselves now to helping others (the “fake it ‘til we make it” approach). Either way, we eventually find faith in the existence of the Divine and experience a lasting sense of fulfillment, bliss and gratitude.

#patanjali   #consciousness   #meditation

This is the seventh in a series of posts intended to shed light on Patanjali’s Yoga Sutras, the authoritative text on classical Indian yoga, or meditation.

So far Patanjali has told us:

• the definition and goal of yoga (enlightenment);
• the key to success;
• how to monitor progress;
• the type of effort it takes; and
• about an alternative route.

Now he lists obstacles and symptoms we may face in our pursuit of enlightenment and how to overcome them.

Chapter 1, aphorisms 30- 32, loosely:

1.30  there are nine distractions which can become obstacles to attaining enlightenment: illness, dullness, doubt, negligence, laziness, cravings, misperceptions, failure and instability

1.31  symptoms of obstacles include distress, despair, trembling and uneven breath

1.32  concentrating your mind can remove the obstacles

In short, distractions become obstacles when our focus shifts to whatever distracted us – so the trick is not to become distracted!

It’s sort of like saying, “stop eating if you want to lose weight”, or telling an alcoholic all they have to do is stop drinking. A LOT easier said than done – though the point is valid.

For info about private lessons or workshops in self-discovery and peace of mind see the ‘Contact Us’ page of this site.

God bless, Skip

#patanjali   #consciousness   #meditation