Bhavana - Essays on Yoga Psychology

“BHAVANA” DEVELOPING

THE RIGHT ATTITUDE

TOWARDS LIFE

ESSAYS ON YOGA PSYCHOLOGY & OTHER TOPICS

by

Yogamani, Yogacharini, Kalaimamani

Smt. Meenakshi Devi Bhavanani

Director ICYER at Ananda Ashram, Pondicherry, India.

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BHAVANA: Essays on Yoga Psychology by Yogacharini Meenakshi Devi Bhavanani

CONTENTS

INTRODUCTION ............................................................................................................................................. 4

BHAVANA : THE YOGIC ART OF BEING .................................................................................................. 8

UNCONSCIOUSNESS: THE ONLY ENEMY A TRUE YOGI MUST CONFRONT ........................... 14

IMPERSONALITY DEVELOPMENT ........................................................................................................... 15

YOGA PSYCHOLOGY: THE BEST PSYCHOLOGY ................................................................................. 16

THE PRINCIPLE OF ADHI-VYADHI .......................................................................................................... 19

PRAKRITHI, VIKRITHI AND SAMSKRITHI .......................................................................................... 21

STRUCTURE OF THE MIND AND YOGIC CONCEPTS ....................................................................... 24

DHARMA: THE BED-ROCK OF CONSCIOUSNESS .............................................................................. 26

YOGA PSYCHOLOGY AND DHARMA ..................................................................................................... 30

DHARMA AND ITS RELATIONSHIP TO GUNA ................................................................................... 31

KARMA : THE LAW OF LIFE ........................................................................................................................ 34

SWADHARMA AND SWADHYAYA .......................................................................................................... 39

EVOLUTIONARY QUIRKS, YAMA – NIYAMA AND THE BRAIN OF MAN .................................. 44

THE ADHIKARIN, THE FIT ONE ................................................................................................................ 53

CLAIMING ONE’S BIRTHRIGHT THROUGH YOGA ........................................................................ 54

THE BIGGER THEY ARE ….. ........................................................................................................................ 61

STUDYING THE SELF .................................................................................................................................... 62

PACKAGED SPIRITS ..................................................................................................................................... 63

PLAYING GOD ................................................................................................................................................ 64

CRISIS, AN OPPORTUNITY TO CHANGE .............................................................................................. 66

WHAT DO YOU VALUE? .............................................................................................................................. 67

VIRTUE ALONE IS FREE! ...................................................................................................................... 68

WHEN MORE IS LESS! AND EVERYTHING IS NOTHING! ................................................................ 69

WHAT’S IN A FACE? ...................................................................................................................................... 70

THE ESSENTIAL “STRUCTURE” OF YOGA “INSTRUCTION” .......................................................... 71

SYMBOLISM IN YOGA: DIRECT ROUTE TO COLLECTIVE UNCONSCIOUS .............................. 73

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OF PEARLS AND SADHANA....................................................................................................................... 74

SELFISH SPIRITUALITY ............................................................................................................................... 75

THE WORLD IS WHAT WE ARE ................................................................................................................. 76

NOT EVEN SOLOMON! ................................................................................................................................ 77

NATURE IS ALSO HUMAN .......................................................................................................................... 78

MADE IN HEAVEN…. BUT NOT SEEN ON EARTH .............................................................................. 79

LISTENING TO THE INNER SELF .............................................................................................................. 80

JURASSIC PARK .............................................................................................................................................. 82

JAMES BOND AND I ...................................................................................................................................... 83

SATSANGHA: IN GOOD COMPANY ........................................................................................................ 84

TAPASYA: PURIFICATION BY FIRE .......................................................................................................... 85

PREVENTION IS BETTER THAN CURE- BUT! THERE’S NO MONEY IN IT! ................................. 86

CLOSE .. BUT NOT TOO CLOSE ................................................................................................................. 87

CHOOSING A GURU ..................................................................................................................................... 88

ACTIVITY AS A BASIS FOR QUIETUDE .................................................................................................. 89

TRUE LOVE ....................................................................................................................................................... 90

SADHANA IS A GARDEN WHEREIN WE GROW ................................................................................. 91

THE LONG, LONG DREAM .......................................................................................................................... 93

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INTRODUCTION 1

The art and science of Yoga, that is one of the greatest treasures of our unique Indian cultural heritage has a lot to offer in terms of an understanding of the human mind. Yoga treats man as a multi layered, conscious being, possessing three bodies (Sthula, Sukshma and Kaarana Sharira) and being enveloped in a five layered (Pancha Kosha) of existence. This ancient science of mind control as codified by Maharishi Patanjali more than 2500 years ago helps us to understand our mental processes as well as the cause - effect relations of a multitude of problems facing modern man. Modern man is the victim of stress and stress related disorders that threaten to disrupt his life totally. Yoga offers a way out of this ‗whirlpool of stress‘ and is a wholistic solution to stress. Yogic life style, Yogic diet, Yogic attitudes and various Yogic practices help man to strengthen himself and develop positive health thus enabling him to withstand stress better. This Yogic ―health insurance‖ is achieved by normalizing the perception of stress, optimizing the reaction to it and by releasing the pent up stress effectively through various Yogic practices. Yoga is a wholistic and integral science of life dealing with physical, mental, emotional and spiritual health of the individual and society.

Yoga may be defined as a process (journey) as well as a state (goal) in many ways. Yoga is the science and art of quieting the subconscious mind, a way of life, skill in action, union of thought, word and deed, integration of our personality at all levels, the science of conscious evolution and the method to attain as well as the state of emotional and mental equanimity. The Yogarudda or one who has attained to the state of Yoga is described in the Bhagavad Gita as follows: - He is one who is unaffected by the senses, not attached to the fruits of action and has renounced all desires.

Yoga views the mind as having four internal processes or Antahkarana. These processes are the Chitta (memory bank or the subconscious), the Manas (conscious mind), the Buddhi (discriminating intellect) and the Ahamkara or ego principle (consisting of the impure ego that feels all is ME and MINE as well as the pure ego which understands that all is mine as a manifestation of the Divine). The Buddhi is further said to possess three powers: the power of will (Iccha Shakti), the power of action, (Kriya Shakti) and the power of wisdom (Jnana Shakti). It is important that all these powers work together in synchrony for otherwise there will be disaster.

Yoga also describes Chitta Bhumi or states of the mind. These consist of the undeveloped, inert mind that is as dull as stone (Mudha), the totally distracted state of mind (Kshipta), the partially distracted state of mind (Vikshipta), the concentrated state of mind (Ekagratha) and the controlled mind of the true Yogi (Niruddha). The modifications or fluctuations of the mindstuff as described by Maharishi Patanjali in the Yoga Sutras are of five types. These are Pramana (cognition), Viparyaya (misconception), Vikalpa (imagination), Nidra (sleep) and Smrithi (memory). He also states that when the mind is not controlled there is identification with these Vrittis

Yogacharya Dr. Ananda Balayogi Bhavanani,

Chairman ICYER at Ananda Ashram, Pondicherry, India.

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BHAVANA: Essays on Yoga Psychology by Yogacharini Meenakshi Devi Bhavanani Page 8

BHAVANA : THE YOGIC ART OF BEING

The Rishis have taught us that not only we are what we think, but also, the world is as we think it to be! Attitude is all! An essential skill in the art of Yoga is the ability to create the appropriate Bhavana, State of Mind, towards everything, which happens to us. I myself learned an important lesson in the science of constructing positive attitudes from a very lowly creature-a fly!

While drinking a glass of fresh orange juice, something small and black swimming in the bright yellow juice caught my eye. It was a fly! I threw the juice quickly to the ground, spitting the rest out in horror. How close I had come to swallowing a fly!

Then, I mused. What if I had not noticed that fly in time? What if I had indeed simply drunk it down, never knowing that I had consumed the insect? It wouldn‘t have made a bit of difference to my body. My digestive juices would have taken care of it, along with the orange juice, and I would not have been the wiser! Yet, what horror and revulsion I suffered when I saw it!

This ordinary incident was a major realization for me. I became fully aware of the incredible power our thoughts and consequent attitudes (Bhavanas) have to alter and affect our conscious reality: the awful difference between the objective event and what we think of the event, or our reaction to that event!

Dr. Victor Frankel, an Austrian Psychoanalyst, discovered his famous psychiatric treatment now known as Logotherapy while interred in a German Concentration Camp during World War II. It was there, in a place where most lived in despair and suffering, that he underwent a spiritual transformation which illuminated his Inner Life. Deprived all of he owned, separated from his loved ones, imprisoned, he discovered a freedom which no one, not even the worst dictator, could take away. He discovered that ―the only ultimate freedom‖ that any human being could possess was ―the freedom to chose his own attitude‖. This discovery, which preserved his physical and emotional health during a time of great stress, later became the corner-stone of his famous psychological therapy.

ADHI VYADHI: MIND OVER MATTER:

Like most Western so-called ―modern discoveries‖, this philosophical and psychological fact had been known and utilized for untold millennia by Hindu thinkers. Adhi Vyadhi, the Principle of the Power of Mind over the Material Reality, was taught by the Rishi Vashishta to his young disciple, the Yuvaraja, Lord Rama, and has since been extolled by enlightened men through generations to their disciples in India.

In my own case, the near swallowing of the fly brought me to the same realisations as Dr. Victor Frankel, Rishi Vashistha and Lord Rama, though in a much more humble and mundane way. I fully and clearly realised at that moment that what happens to us is not so important as what we ―think‖ of what happens to us! In other words, our attitude towards the event is the determining factor of our Karma.

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UNCONSCIOUSNESS: THE ONLY ENEMY A TRUE YOGI MUST CONFRONT

―You have only one enemy, only one devil in your life,‖ Swamiji was fond of telling us, over and over. In the brashness of youth, we were eager for battle, eager for confrontation. ―Who is it Swamiji? We asked where is he / she? We are ready to fight!‖ ―Just stay where you are,‖ he would respond, bright eyes twinkling. ―Your only enemy is right here and now – your very own past – your collection of experiences through life times – your past! He would then remind us that ―lived‖. Your only ―devil‖ is ―living backwards, living in the past, living in the sub-conscious, unconscious mind.‖

―Yoga is brining the unconscious and sub-consciousness to the conscious level. Then, using various Yogic techniques, cleansing it clearing it, pruning it, throwing it out. Then you will understand what the great sage Patanjali meant when he said, ―Yoga Chitta Vritti: Nirodha – Yoga is the stilling of the whirlpools of the mind.‖

The ―Sub-consciousness‘ or Chitta is constantly agitated. By bringing it into the filed of Manas, or consciousness, we can ―still‖ it, cleanse it, control it.

Carl Gustaf Jung, the great Swiss psychoanalyst, in the book Memories, Dreams and Reflections gave a brilliant description of the unconscious mind.

Unconscious – everything which I know, but which I am not at the moment thinking, everything of which I was once conscious, but which I have now forgotten, everything perceived by my senses, but not noted by my consciousness, everything which, involuntarily and without paying attention to it, I feel, think and remember, want to do; all the future things that are taking shape in me and well at sometime come to consciousness – all this is the content of the unconscious. He analyzed mind as having four levels:

One : Ego Consciousness

Two : Personal Unconsciousness

Three : Collective

Fourth : Psychoid – Ultimate base, mind dissolve and becomes one with nature.

In this he touched in a rough way many Yogic concepts through his own study and introspection.

By whatever name it is called, the unconsciousness is a mighty foe as we enter the biggest battle of our lives, we may feel compelled to echo the surprised words of the great General who climbing a hill preparing to energy his opponents in battle on the other side. On reaching the crest of the ridge, he was astonished to find a regiment of his own battalion waiting to fight him! He cried out in great surprise, ―we have met the enemy and he is us!‖

Truer words were never spoken.

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IMPERSONALITY DEVELOPMENT

Personality Development Course, are the rage of the age. Promising charisma, intellectual process, impeccable demeanors, charming countenance, these courses are a source of ―big bucks‖ for entrepreneurs, the highest compliment are may dry another is to say, ―he has such a good personality.‖

Elections are won or lost on this issue, automobiles bought and sold on the model‘s media personality, screen careers assured and even sporting heroes, have to payed that ―personal oomph and charm ―if they want to grab their fair share of those lucrative advertising contacts. Billions of dollars are pound into the projection of this illusive entity-the human personality.

Ironic that something so unreal, transitory and flimsy should be invested with such value. The root of the word ―persona‖ itself enlightens us as to its essence. ―Persona‖ comes from the Latin word for ―mask.‖ What is a mask? A mask is a covering. A ―personality‖, or a ―persona‖ is actually only a ―covering‖ – it is not the ―Real Self.‖ The mask may be glamorous, beautiful, grotesque, comic, but in the end, it is only a covering for the ―Real Self.‖ One may construct a marvelous mask, with the aid of so many New Age Gurus, but it still remains at the end of the day, what it is – something unreal covering That Which Is.

That which Is – The Reality – has no ―persona‖ – no personality – no qualities – It indeed – is the opposite – It is the Great Impersonality – Brahman – Sat – The Impersonality stands alone – filled with all qualities – and yet, completely empty. It consists of all forms, Rupa, and yet has no form. It is the composite of all names (Nama) yet it Nameless. What a wonder! It is this ―Impersonality‖ that one must cultivate, in the true spiritual Sadhana – detached, serene, the Eternal observer – observation observed all rolled into one – watching – being – unaffected. The ―Persona‖ or mask of this great ―Impersona‖ is the ??? manifestation of the entire Universe. Indeed, the Ultimate Self development course of the sincere spiritual life is ―Impersonality Development‖ – This is the discarding of all masks and becoming what one truly is!

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YOGA PSYCHOLOGY: THE BEST PSYCHOLOGY

―Psychology‖ literally means ―the study of the psyche‖. The psyche is that intangible, subtle essence, the soul of each individual being. How can something so abstract be studied? Western psychology is a relatively new science and only in very recent years has gained credibility. Like all other Western Sciences, it is based upon a sensually materialistic world-view and consequently, works within a very limited framework. Further more, it springs from the Western intellectual tradition of Rene Descartes, who pompously proclaimed. ―I think, therefore I am‖. With those famous words, this degenerate Frenchman put the thinking principle and its sense of ―I – ness‖ on a pedestal from which it cannot be removed. The ego- and the thinking power, which sustains it – are seen as having the ultimate importance in man‘s life.

Furthermore, Western psychology, whether it acknowledges it or not, has deep roots in the Christian tradition which sees all souls as being ―born in sin‖ and hence, inherently evil: The belief that God Himself unceremoniously kicked his own creations Adam and Eve out of paradise for simple disobedience, has left a deep rooted guilt and sense of basic foreboding in the Western world‘s collective psyche which has never been seriously addressed, let alone exorcised. Such mistaken basic world-views have created individualistic crises of consciousness, which have been mistakenly identified as springing from personal experiences.

The Western science of the mind is not yet mature enough to step back and view the mind as conditioned also by the cultural, political and religious environment, which may be inherently harmful. It thus fails to gain a real perspective nor does it realise it treats symptoms and not the underlying causes of misery and woe. A society, which glorifies individualism end ego, necessarily also, tries to treat its mental problems as individualistic problems and not as the result of the whole mistaken worldview of the society in which the individual has been conditioned. Many problems of emerging consciousness are common to all of evolving humanity and must be viewed in this much larger perspective. There are immense and multiple variations on the theme, but even the extremes are still nothing but extreme deviations from the common problems of discovering who we are and the purpose of our existence.

Alexander Pope, the great English poet, famously summarized the true goal of human life in his ―Essay on Man,‖ when he wrote, ―Man, know thyself! Presume not God to scan! The proper study of mankind is man! ―The essential questions every human being must ask as consciousness first emerges is the same all over the world: ―Who am I?‖ and ―Why do I exist?‖ Any science of mind must necessarily deal with these questions, for they possess a burning urgency, which can plunge the soul to despair or lift it to high ecstasy.

The answers to these questions cannot be found in words, but only through realizations or expansions of the field of consciousness gained in elevated states of awareness. There is no verbal answer to ―Who am I?‖ or ―Why do I exist?‖ Various cultures have sought to give socially accepted answers to these burring issues, but mostly the answers are designed to help maintain the cohesiveness of the social unit, even though they may imprison the psyche or the spirit in the process. Depending

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STRUCTURE OF THE MIND AND YOGIC CONCEPTS

Though every human being is unique, we do share a generally similar form. Physically, every human has two legs, two arms, a torso, a neck, a head, and a pelvis. Within this general framework, an immense symphony of variation is played out among the five billion human bodies now inhabiting our earth planet.

The same general physiological rules governing the functioning of the human body, apply generally to every human being. Modern medicine is based on this concept and modern theories of nutrition, health and hygiene are developed from this core.

So also, the human mind has a basic structure, which can be studied and understood to great advantage in spiritual development. Modern psychology, a relatively young science in the West, could learn much from Yogic Psychology, which is older than the Yoga Sutras of Patanjali written at least 2500 years ago.

The structure of the human mind, which is seen to be as real and as definite as the form of the human body, is viewed as a hierarchical gradation from the grossest aspect of matter to the most refined. Mind is not seen as something separate from matter, but rather as a more refined emanation of matter. Mind is defined as ―Manas‖ or Consciousness. Swami Gitananda Giri was fond of saying, ―We live in mind as a gold fish lives in a gold fish bowl‖. He also taught the traditional Upanishadic concept that mind is actually a ―body‖ which envelops two lower bodies, and itself is enveloped by two higher or more subtle bodies. This is the concept called the ―Pancha Kosha‖ or the Five Bodies of Man. This concept is also found in many Upanishads including the Taittriya Upanishad, which states, ―The Five Bodies of Man thus are as follows: the Annamaya Kosha, that body which is composed of food and which serves as food for other beings‘, Pranamaya Kosha, which is the energy body, also associated with the emotions, sometime called the ―Vital body‖. Both the Annamaya Kosha and Pranamaya Kosha are common to both men and animals. Man has a Mind Body, the Manomaya Kosha or the ―Mind Body‖, mental sheath or consciousness. The higher aspect of mind, which envelops the three lower bodies, is known as the Vijnanamaya Kosha, or the Body of wisdom. This is also considered to be part of mind in Yogic psychology, but the higher aspect, which corresponds to the intellect. All the four lower bodies are enveloped by the highest body, the Anandamaya Kosha or the ―Body of Bliss‖, which is the highest and most subtle aspect of our nature‖.

Within this framework, we may look at the Hierarchical Concept of Evolving Human Consciousness as conceptualised by Yogic Rishis and Gurus.

At the very lowest, grossest end of the ladder, is the world of matter. This is also considered to be part of mind, but the densest, heaviest aspect. The world of matter is composed of the five elements: earth (Pritvi) water (Apas); fire (Tejas), air (Vayu) and ether (Akash). The next stop up the ladder is the appearance of the Karmendriyas, or Vehicles by which consciousness may apprehend matter. These vehicles enable the Jiva to experience the material world. The Karmendriyas are literally the ―action senses‖ and are five in number: Pani (the hands), Pada (the feet), Vak (the mouth), Payu (the anus) and Upastha (the genitals). More subtle than the

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Karmendriyas are the Jnanendriyas, or those organs which enable the Jiva, that spark of emerging consciousness, to perceive the Pancha Maha Bhutas through five windows – the sense of sight, hearing, taste, touch, smell. Subtler than the Jnanendriyas are the Pancha Tanmatras, which are the original vibrations, which produce the effect of sensation through the sensual organs: they are Gandha (odour), Rasa (taste), Rupa (sight), Sparsha (touch), and Shabdha (hearing).

The next level of evolution is the Chitta, the sub-consciousness, which has seven levels. Then comes Manas, which again has seven levels. Above Manas, comes the Buddhi, which contains Viveka, the power to discriminate. Iccha Shakti (will power), Jnana Shakti (the power of wisdom) and Kriya Shakti (the power to act) are also part of the Buddhi.

Above the Buddhi comes the Ahamkara, which has two parts, the lower-associated with the individual and the higher, which is the principle of individualization. Above the Ahamkara is the Chit, which is Undivided Consciousness. Usually, the Ahamkara is a Conditioned Consciousness hemmed in by the Jiva‘s Samskaras and Vasanas. Chit in its highest sense is Consciousness, which is Unconditioned and Undivided. Above the Chit, is the Mahatattwa or the mighty ―that-ness‖, that which is, ―I am who I am‖, The Pure being. And finally at the top of the great ―Chain of Being‖ is the Paramatman, that which Is Self Existing, without a Second and that in which All is contained.

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THE ADHIKARIN, THE FIT ONE

The path of spiritual Sadhana, for the ordinary Sadhaka, is to trace back the path along which the Rishis have traveled, using as a starting point the Mantra. Through a focused, clarified, purified one-pointed consciousness, the Mantra is the ―light on the path‖ leading one ―back‖ to the Paramam Vyama, or that Highest Most Subtle Lokha, where realization is possible.

This path, however, is only for the Adhikarin, the ―Fit Person.‖ How does one become fit for spiritual evolution? Maharishi Patanjali in his Yoga Sutras outlines the elegant code of living which he terms ―Yama and Niyama.‖ Yama is the restraint of the animal urges of the body and emotions and Niyama are spiritual practices and disciplines which clarify, purify and concentrate the mind. Spiritual virtues most become the ―second nature‖ of all who aspire to find that ultimate goal. Humility, expansiveness of heart and mind, love for all beings, simplicity of life style, lack of acquisitiveness, health, stamina, skillfulness, intelligence, excellence in thought word and deed are all the bed rock of the spiritual search. Unless one has worked hard to evolve and perfect one‘s human nature, the potency of the Mantra can never he experienced. The soil must be fertile, if the seed is to sprout. The wood must be dry if the spark is to ignite.

A beautiful Hindu story illustrates this spiritual truth. An impatient, impure, ambitious man, greedy for the joy which he thought he would find in spiritual experience, approached a Guru for initiation. ―Master,‖ he said, ―please teach me all you know! I desire enlightenment!‖ The Master saw the undeveloped nature of the man, but in compassion said, ―Come. Live with me in my Ashram. I will guide you only on one condition. You must never question me in anything I do and say. You must obey me implicitly.‖ The man agreed. The Master gave his disciple all kinds of work to do: sweeping the floor, cutting wood, tending the cows. Every day, several times the disciple would ask his master, ―When will you initiate me? When will you teach me?‖ The Master would only smile. Months passed. The disciple became so involved with his work and duties, that sometimes days would pass before he would remember to ask his master for initiation. Months rolled into years. Occasionally, the disciple would approach the Guru. When will you teach me. The Master would only smile.

Decades passed this way. The disciple became totally transformed through Seva. He became soft, gentle, humble, dedicated. He served all who came with joy. He no longer had any concern whatsoever for himself. Quietly, patiently, cheerfully he worked and participated fully in the life of the Ashram.

One day, the Master called him. ―Son,‖ he said, ―You are now an Adhikarin, A person fit for spiritual realization. I shall initiate you!‖ Please, sit in front of me! The disciple with heart overflowing with love and joy, sat at the feet of his beloved Guru. The Guru learned down and whispered only one sound in his ear. The Pranava. The sound of Sounds. Aum! At that very moment, the disciple achieved enlightenment, the fruit dropped from the tree, fully ripe, the spark burst into flame. When the disciple is ready, the Mantra manifests its power!

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CLAIMING ONE’S BIRTHRIGHT THROUGH YOGA

―Health and happiness are your birthright! Claim them!‖ thundered the ―Lion of Modern Yoga‖ Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj. ―You are born to be healthy and happy. But, the goal of life is Moksha – Freedom!‖

We live in ―Topsy – Turvy Times‖, when ancient values have been flipped onto their heads. One rarely meets a truly ―healthy‖ or ―happy‖ person. In fact, for the vast majority of the human race, health and happiness are distant dreams. Illness, depression, conflict, sorrow, stress, tension and frustration are the ―birthright‖ even of young children in modern times. Billions of dollars are expended by the health industry. Medical science can put pig valves into human hearts and transplant vital organs. Super Specialty Hospitals abound. The pharmaceutical industry produces a huge amount of life-saving drugs. Why, then, is a truly healthy, happy person such a rarity?

Modern man, like the Biblical Essau, has sold his birthright for a ―mess of porridge‖. Like Judas, he has betrayed his Christ Consciousness, his Cosmic Consciousness, for less than ―30 pieces of silver‖.

Swami Gitananda has put before us a simple reason for this sad state of affairs. He advised. ―If you want to be healthy, do healthy things. If you want to be happy, do happy things.‖ People cry, ―I want to be healthy.‖ Then, they indulge in bad habits like tobacco and alcohol, spend late-hours watching television, do not exercise properly, and do not drink enough water. Others moan, ―I want to be happy!‖ but they fight, they gossip, they quarrel, they criticize, they delight in conflict, in violence, in defeating others, and crushing competition under their feet. It is irrational to expect that by doing unhealthy things, one can be healthy. It is irrational to believe that by doing unhappy things, one can be happy. Yes, man is an irrational animal indeed!

Yoga is the ancient science of India which shows man not only how to claim his birthright of health and happiness, but also how to obtain the goal of life – Moksha. Any scientist worth his salt begins his career by studying the laws of nature and the basic theorems and tenets of his science. The Yogic scientist is no exception to this rule. The physicist studies the physical laws of nature – gravity, momentum etc, the chemist studies the chemical properties of matter, the biologist studies life forms, and the doctors, the anatomy of the human body. This is the ―field‖ within which they will work, observing the laws of action and reaction, the laws of cause – effect relationship, within that limited spectrum.

For the Yogi, the entire Universe and everything in it is his ―field of research.‖ He studies the Universal Laws, which operate within this field. The Law of Karma, the Law of Cause – Effect, is an important Law for him. The Yogi knows that the Laws which govern the microcosm also govern the macrocosm, and so, he understands that by studying himself, his ―small self,‖ his ―own self‖, his own body, mind and emotions, he can understand the ―Big Self‖, the Atman, Brahman, This process in Yoga is called ―Swadhyaya‖ or ―Self Study‖ and it is the fourth Niyama of Patanjali‘s Ashtanga Yoga. The Rishis, Cosmic Scientists, have taught, ―Without

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OTHER

STIMULATING

ESSAYS

FROM

AMMAJI’S

PEN

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THE BIGGER THEY ARE …..

A great paradox has puzzled me for much of my life – the bigger something is, the harder it is to see!

This was especially driven home recently when I took a group of students on temple pilgrimage tour of South India. I promised them to show them one of the greatest Shiva temples in the world, with the most awesome Lingam enshrined in the Sanctum Sanctorum, the famous Brihadeshwara Temple at Tanjore. The Lingam, carved from one stone, is one of the largest in the world. More than 20 feet high and almost as wide, it fills the inner chamber like a colossus. After we had stood in Darshan before this fabulous spiritual icon for five minutes, I heard one of the Italian students behind me whisper to another, ―Where is the Lingam? I don‘t see it.‖

The Lingam was so gigantic that it surpassed his imagination, and he literally ―could not see it‖!

We have all had similar experience, on various levels. Sometimes, the gifts we receive from others and so ―gigantic‖ we literally ―do not see them.‖ For example, the gift of life: gestation, nurturam, education, settling given to us by our parents is so immense that we often don‘t ―see it.‖ The gift of life and spirit given us by the Divine, the opportunity to flower and grow in an abundant, loving universe is so immense ―we don‘t see it.‖ Instead, we in our limited vision can ―see‖ only the smaller gifts. Someone buys us a coffee, and we feel a surge of gratitude. Someone offers us a rose and we warm our heart to them and our heart often stays warm to them for a long time. An office colleague compliments us on our new dress, and we feel a flood of for their generous loving spirit. Yet, our husband or wife slogs day and night to keep us in comfort, and we remember only that they throw their wet towel on the floor after they shower. Our child struggles to please us with good marks in school and helpful gestures at home, but we can only see that he or she put on two unmatched socks before rushing to catch the school bus.

If these things are regular occurrences, it is time to step back, take a deep breath and enlarge our vision. Those forces, energies, powers, people who support our lives in the greatest way, with an effort so large it is almost invisible, are the forces, powers, people that we must strive to see clearly, constantly, and in the proper perspective. The role they play in our lives may be so immense that we may have great difficulty in perceiving it.

This is probably why we cannot ―see God.‖ He / She / It is just too big for us! We have to ―stretch our consciousness and our imagination‖ to understand and appreciate that huge cosmic mysterious force which creates, sustains and changes us!

To comprehend the Infinite, we the finite, must ourselves become as large as that which we seek to understand. Constant expansion of consciousness in day-to-day Sadhana will stretch our individuality until it becomes the Universality. This largeness of spirit will then enable us to perceive that which is large.

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THE ESSENTIAL “STRUCTURE” OF YOGA “INSTRUCTION”

Environment – literally – ―that which surrounds the emergent life form – is the shaper of the character of the being. This elemental evolutionary fact is self-evident in lower life forms – whose character (the ―actions‖ they perform repeatedly) is conditioned by the environmental forces in which they must struggle to survive. Fish live in water, birds in the air, and animals on land. The predominant characteristics of the particular life form are elected by the survival challenges, which each entity faces.

The ―spiritual nature‖ of human beings can best be elicited in a certain environment, which the ancient seers called the Guru Kula, literally the ―womb of the Guru.‖ The Guru Kula is the environment created consciously by the Guru to nourish and evolve the fledging spiritual urges of those who come to him for training. The environment itself is the teacher. The English word ―instruction‖ is compose primarily of the word ―structure‖.

The ―structure‖ itself is the teacher. Hence, in such an abstract discipline as Yoga, in its true sense of conscious evolution, the structure in which the teachings are imparted is of paramount importance.

The true Guru Kula must be structured in such a way that the following environmental factors are present.

1. There must be an initiate, one-to-one relationship between Guru and Chela (student). Only if this exists can the Guru guide the aspirant wisely.

2. The environment must be simple and devoid of luxury. Luxury ―fattens‖ the spirit and deadens the will.

3. The structure must be in harmony with nature. Open-air classrooms under trees, sitting on the ground, fresh air, open skies, abundant plant life, sunshine, fresh air. A strong relationship with nature is essential.

4. Regular routine must be followed which incorporates rhythm, repetition and regularity, which in turn produce the energy needed to break through old Samskara patterns.

5. It goes without saying that no bad habits what so ever are possible in such a Guru Kula. Food must be simple, fresh, nourishing, vegetarian.

This is the very basic structure necessary to ―draw out‖ ―educe‖ spiritual nature.

The Chandogya Upanishad gives an accurate picture of the beauty and purity of the Guru Kula life style in ancient times. Students were expected to come to the Guru only after developing certain qualities. For example,

The defining characteristics of the Shishya (student) are – thirst for knowledge, service to one‘s Guru, active participation in studies and effort at practical application of what one has learned, and most importantly, humility. Shvetaketu,

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Satyakaama, Upakosala, Naarada and innumerable other Shishyas show these qualities in the Upanishad.

The Guru – the master teacher – was also expected to posses certain very high moral, intellectual and spiritual character. The Chandogya Upanishad tells us that the defining characteristics of the teacher are – knowing to give appropriate Upadesha at the appropriate time in such a way as will be positively productive towards the Abhivriddhi of the Shishya. Being able to explain matters clearly and in an attractive way, using copious illustrations and practical methods to help the student understand, and of course, patience with the student, patience with all his shortcomings and patience to let him grow at his own pace. Uddaalaka, Haaridrumata, Satyakaama, Sunatkumaara and many others and examples of such an ideal Guru.

Young people crushed by the cruel ―examination processes‖ in modern education will be pleased to note that there was no ―formal exams‖ in the Guru Kula. Yet, there was a need for evaluation. The Guru‘s role was to process the feedback to the Chela, so that the Chela would ―react‖ to his own ―value‖.

Evaluation system: As the Taittriya Upanishad says – ―Aacharyah poorvaroopam antevaasyuttararoopam vidyaa sandhih pravacanam sandhaanam‖. The connection between the Guru and the Shishya whose qualities have been demarcated above is the teaching process, wherein evaluation is the feedback method by which the teacher determines the exact extent to which his pupil has progressed.

This evaluation is a ―natural event‖ when the Guru and Chela live in intimate proximity. This process is beautifully described in the Chandogya Upanishad in the episode of Satya Karma Jaabaalu Vidya and the Upakosala Vidya.

When Upakosala had been instructed by the Agni-s of his Guru Satyakaama, his Acharya, upon returning from his travels, asks – ―How is it, O‘ child, that your face indicates that you have attained Vidya already?‖ The very first thing that the Guru did upon coming home was calling his charge and ascertaining his well being and progress.

The student was expected to develop not only the mental qualities through intellectual pursuits, but also the qualities of heart, namely faith, humility, determination, heroism and strength through Tapasya, or strict discipline of the animal nature.

A study and contemplation of the ancient Guru Kula is vital in this age, when Yoga and spiritual perusal have been regulated to gymnasiums, university classrooms, plush studios, and business centres. The question must be asked – Can such ―structure‖ accurately ―instruct‖ the ancient spiritual science of Yoga, as envisioned by our ancient Yogis and Upanishad seers?

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THE LONG, LONG DREAM FORTY -FORTY YEARS OF ANANDA ASHRAM, PONDICHERRY

The Vedic seers described the life process as a ―long, long dream.‖ Looking back on the past forty-five years of existence of Ananda Ashram in Pondicherry, India, I am inclined to agree!

A long dream, a pleasant dream, punctuated with tens of thousands of people and events: Six Month International Yoga Teachers Training Residential Certificate Courses each year; four major International Yoga Conferences (one each decade) and at least twenty minor conferences;‘ four major sites of Institutional buildings in Pondicherry; forty-three years of publishing the monthly magazine YOGA LIFE without missing an issue; establishing a publishing house Satya Press with nearly fifty titles to its credit; producing the ―Crest Jewel‖ of the book production unit, the fabulous fifty-two lesson Correspondence Course YOGA: STEP BY STEP, formulated so simply, so brilliantly, so comprehensively by Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj; construction of three major teachings centres: Ananda Ashram at Sri Kambliswamy Madam on five acres of land; the International Centre for Yoga Education and Research (ICYER) on two acres near the Bay of Bengal and the centrally located City Centre Yoganjali Natyalayam, established in 1993 – all these works simply unfolded like flowers destined to bloom on their own accord. Three complete World Tours and two partial World Tours – at least twenty All India tours, including pilgrimages to Amarnath in Kashmir and the Char Dham – Kedarnath, Yamnotri, Gangotri and Badrinath. The national television twenty episode series Yoga for Youth broadcast for several years from 1989 throughout India on Doordarshan, the Government‘s national television channel. The Sri Kambliswamy Yoga and Cultural Arts for Youth Programme started in 1975 in which tens of thousands of village youngsters were trained in Yoga, Bharat Natyam and Carnatic Music, given food, clothing, books, educational and medical help. The development of a troupe of Bharat Natyam dancers capable of holding their own on any professional stage; scores of scientific research projects on Yoga; revival of the traditional acrobatic Natya Karanas (poses) of Bharat Natyam – yet, even this long list is just a small fragment of the vast flow of events and projects which have been projected on the screen of our lives… in this long, long dream!

And now, we wake for a moment at this point in earthly years – thirty-five years later after the starting point, and gaze behind as well as ahead… consciousness lights up the present with an inner joy that the Divine has given us such marvelous moments, people and works with which to adorn our lives. We lift our eyes to the mountain peak, the long trail which lies ahead before we achieve the summit, and look below and savour the view of a life sincerely lived. The breeze is refreshing, the sleepers awake in consciousness. The great juggling, the magnificent picture show enthralls in its magic. Where have we been? Where shall we go? What is This Reality, which is as fragile as wisp of smoke clinging to a dew drop shimmering on a rain-drenched rose petal? Beloved faces, well loved places, exhilarations, dejections, battles won and battles lost, devotees coming, devotees going, suns rising and setting, moons waxing and waning, tides rising and falling, childhood blooming into

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youth, maturing into age… how glorious the magical mystic show! How little of it we comprehend with the mind! How much of it we embrace with the heart!

In consciousness, we feel the Guru here! In consciousness, we know That Perfect Shining Spirit – that Brilliant Adorable Light of Lights – Shines on the blank screens of our minds, creating this wonderful saga of searching, striving souls – replete with all the drama of outlandish tales…Thirty-five-years-a blink of the eye! Thirty-five-years-a lighting flash across a dark and brooding sky; thirty five years – a single flutter of a humming bird‘s tiny wings!

Yes, in consciousness, a celebration, a marking, a rite of passage. We rest on a mount on a smooth rock, feel the cool breeze sweep across our face and smell the scent of the gorgeous fresh earth after a soothing rain. Thirty-five years! We wake, we pause, we reflect, we gaze at the enchanting valley below, then, we lift our eyes once more to the summit. We rise, resume our trek. The long, long dream weaves its magic slumber like a cocoon about our souls. The summit calls – we have miles to go before we wake once more. Perhaps – then and there at the peak of the evolutionary mountain – the Final Awakening shall come from which no dreams shall ever emerge again.

Photograph courtesy Coni Hörler

Bhavana - Essays on Yoga Psychology

Spiritual

Transcript of Bhavana - Essays on Yoga Psychology