Philosophy

Chapter 3,  Sutras 4 to 6 The Technique of True Perception

 Y.S. 3.4  Tryam ekatra samyamah

Tryam  these three
ekatra   
jointly, together
samyamah
 defining, holding together, integration

These three together: dharana, dhyana and Samadhi, constitute integration or samyama

Samyama is a technical word defining the integration of concentration (dharana), meditation (dhyana) and absorption (absorption)

The following analogy shows the organic relationship between dharana, dhyana and Samadhi.  When one contemplates a diamond, one at first sees with great clarity the gem itself.  Gradually one becomes aware of the light glowing from its center.  As awareness of the light grows, awareness of the stone as an object diminishes.  Then there is only brightness, no source, no object.  When the light is everywhere, that is Samadhi.

 

Y.S.3.5  Tajjayat prajnalokah

Taj  from that
jayat
by mastery, by attainment, conquest
prajna 
awareness, wisdom, judgement, discrimination
alokah 
light, luster, insight 

From mastery of samyama comes the light of awareness and insight

Y.S. 3.6  Tasya bhumisu viniyogah

Tasya   Its (samyama)
bhumisu  degree, step, stage
viniyogah application

Samyama may be applied in various spheres to derive its usefulness

This sutra affirms that no-one can expect success or mastery without regular practice, and also warns one not to jump to higher stages of practice without first establishing a firm foundation through the primary steps of yoga.

Chapter 3, Vibhuti Pada, The Powers of Yoga. Sutras 1 to 3

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This chapter describes the capacity of the mind which can achieve a state free from distractions. Such a mind can probe deeply into objects and concepts into dimensions previously unknown. This knowledge, or power, can become a source of distraction and can prevent a person from reaching the highest state of being. When we put our whole heart and soul into achieving a goal on our path, gratifying rewards and results incidentally come our way. We can easily become so enamored of what we have accidentally achieved that we mistake it for the goal itself. These are the powers that yoga is said to bestow on a serious practitioner, but they are not to be confused with the true state of yoga.Imagine a young person who wants to be a great actor, a worthwhile goal. On the way he acquires fame, and if he is not steadfast in his purpose, he makes fame alone his new goal. The siddhi, or power, of renown has beguiled him and swallowed him up. In this example, the young man has let himself be side-tracked, has substituted an agreeable and merited by-product of his efforts for the real goal. At best his progress is stopped, at worst he is consumed and illusion has displaced reality.

Verses 1 to 3 Dharana, Dhyana and Samadhi – the last three rungs on the ladder of yoga.

Y.S. III.1 Desa bandhah cittasya dharana
Desa - 
place
bandhah - bound
cittasya - of the mind, consciousness
dharana - concentrationFixing the consciousness on one point or region is concentration.

Y.S. III.2 Tatra pratyaya ekatanara dhyanam
Tatra - 
there, then
pratyaya - idea, concept
ekatanata - one continuous flow
dhyanam - meditation

A steady, continuous flow of attention directed towards the same point or region is meditation.

Y.S. III.3 Tadeva arthamatranirbhasath svarupasunyam iva samadih
Tad -
that, hence
eva - the same, actually
artha - object
matra - alone, only
nirbhasa - luminous, shining forth
svarupa - own naturesunyam - empty, devoid ofiva - as if, like
samadih - state of enlightenment

Samadhi is when one loses themselves completely and exists only within this point of focus.

To get to these last stages of yoga, you kind of have to start at the beginning. In order to have peace of mind, your conscience has to be free of guilt and worry. The yamas are practices for how to treat others: non-violence, truthfulness, non-stealing, moderation and non-hoarding. The niymas describe practices for yourself: cleanliness, contentment, effort, self-study and surrender. Asana is the third limb and helps our bodies to be strong and limber, enabling us to sit comfortably. Pranayama is the practice of breath control to help us learn to control our energy , which effects our mental state. Pratyhara is the next stage. It means the withdrawal of the senses. This means that we can sit still and not fidget or keep jumping up to do things. If we can sit still, we might be able to concentrate. If we can concentrate, dharana, we might be able to meditate, dhyana. If we are able to meditate, we might be able to reach the final and highest goal of yoga: samadhi, freedom from disturbance of any sort at any time.

Chapter 2 – Sadhana Pada: The Chapter on Practice. Yoga Sutras 54 & 55 – Pratyhara

Pratyhara means withdrawal of the senses. It is the fifth limb of yoga and the last of the external components in the quest. The last three limbs involve the internal quests, which are concentration, meditation and Samadhi (also known as enlightenment, absorption or yoga). General wisdom is that it is hard to sit still for concentration if your mind is disturbed by negative emotions, the body is not comfortable, the breath is not steady and the mind is easily distracted

.Y.S. 2.54 Svavisaya asamprayoge cittasya svarupanukara iv endriyanam pratyaharah
Sva
– their own
visaya – sense object
asampra yoge – not coming into contact with
cittasya – of the mind
svarupa – our nature
anukara - imitation
eva - like
endriyanam – of the senses
pratyaharah- withdrawal of the senses.

Pratayhara, which means withdrawal of the senses, is the fifth limb of yoga. It occurs when the mind is able to remain in its chosen direction and the senses disregard the different objects around them and faithfully follow the direction of the mind.

Y.S. 2.55 Tatah parama vasyata indriyanam
Tatah
- From this
parama - highest
vasyata – mastery, control
indriyanam – of the senses

Then the senses are mastered and they cooperate in the chosen inquiry instead of being a cause of distraction. The restraint of the sense cannot be a strict discipline. It develops as the obstacles to perception within us are cleared up.

Books I Love and Recommend

Students have often asked me for book recommendations.  This is my first stab at it.  There are so many books that I love and have read and will continue to re-read.  Rather than get overwhelmed by it, I thought I'd just get started.  I'm sure I'll get reminders of books I have recommended that haven't made it to this list, yet.  But, I will edit and add to this list as I go.

29 Gifts by Cami Walker
At age thirty-five, Cami Walker was burdened by an intensified struggle with multiple sclerosis, a chronic neurological disease that left her debilitated and depressed. Then she received an uncommon “prescription” from South African healer Mbali Creazzo: Give away 29 gifts in 29 days.29 Gifts is the insightful story of the author's life change as she embraces and reflects on the naturally reciprocal process of giving. Many of Walker's gifts were simple—a phone call, spare change, a Kleenex. Yet the acts were transformative. By Day 29, not only had Walker's health and happiness improved, but she had created a worldwide giving movement. 29 Gifts shows how a simple, daily practice of altruism can dramatically alter your outlook on the world. 

My Stroke of Insight by Jill Bolte Taylor
On December 10, 1996, Jill Bolte Taylor, a thirty-seven- year-old Harvard-trained brain scientist experienced a massive stroke in the left hemisphere of her brain. As she observed her mind deteriorate to the point that she could not walk, talk, read, write, or recall any of her life-all within four hours-Taylor alternated between the euphoria of the intuitive and kinesthetic right brain, in which she felt a sense of complete well-being and peace, and the logical, sequential left brain, which recognized she was having a stroke and enabled her to seek help before she was completely lost. It would take her eight years to fully recover.For Taylor, her stroke was a blessing and a revelation. It taught her that by "stepping to the right" of our left brains, we can uncover feelings of well-being that are often sidelined by "brain chatter." Reaching wide audiences through her talk at the Technology, Entertainment, Design (TED) conference and her appearance on Oprah's online Soul Series, Taylor provides a valuable recovery guide for those touched by brain injury and an inspiring testimony that inner peace is accessible to anyone.

Big Magic by Elizabeth Gilbert
Readers of all ages and walks of life have drawn inspiration and empowerment from Elizabeth Gilbert’s books for years. Now this beloved author digs deep into her own generative process to share her wisdom and unique perspective about creativity. With profound empathy and radiant generosity, she offers potent insights into the mysterious nature of inspiration. She asks us to embrace our curiosity and let go of needless suffering. She shows us how to tackle what we most love, and how to face down what we most fear. She discusses the attitudes, approaches, and habits we need in order to live our most creative lives. Balancing between soulful spirituality and cheerful pragmatism, Gilbert encourages us to uncover the “strange jewels” that are hidden within each of us. Whether we are looking to write a book, make art, find new ways to address challenges in our work,  embark on a dream long deferred, or simply infuse our everyday lives with more mindfulness and passion, Big Magic cracks open a world of wonder and joy.

Into the Magic shop by James Doty
Growing up in the high desert of California, Jim Doty was poor, with an alcoholic father and a mother chronically depressed and paralyzed by a stroke. Today he is the director of the Center for Compassion and Altruism Research and Education (CCARE) at Stanford University, of which the Dalai Lama is a founding benefactor. But back then his life was at a dead end until at twelve he wandered into a magic shop looking for a plastic thumb. Instead he met Ruth, a woman who taught him a series of exercises to ease his own suffering and manifest his greatest desires. Her final mandate was that he keep his heart open and teach these techniques to others. She gave him his first glimpse of the unique relationship between the brain and the heart.Doty would go on to put Ruth’s practices to work with extraordinary results—power and wealth that he could only imagine as a twelve-year-old, riding his orange Sting-Ray bike. But he neglects Ruth’s most important lesson, to keep his heart open, with disastrous results—until he has the opportunity to make a spectacular charitable contribution that will virtually ruin him. Part memoir, part science, part inspiration, and part practical instruction, Into the Magic Shop shows us how we can fundamentally change our lives by first changing our brains and our hearts.

The Biology of Belief by Bruce Lipton
The Biology of Belief is a groundbreaking work in the field of new biology. Former medical school professor and research scientist Bruce H. Lipton, Ph.D., presents his experiments, and those of other leading-edge scientists, which examine in great detail the mechanisms by which cells receive and process information. The implications of this research radically change our understanding of life, showing that genes and DNA do not control our biology; instead, DNA is controlled by signals from outside the cell, including the energetic messages emanating from our positive and negative thoughts. This profoundly hopeful synthesis of the latest and best research in cell biology and quantum physics has been hailed as a major breakthrough, showing that our bodies can be changed as we retrain our thinking.

Molecules of Emotion by Candace Pert
Why do we feel the way we feel? How do our thoughts and emotions affect our health? Are our bodies and minds distinct from each other or do they function together as parts of an interconnected system?In her groundbreaking book Molecules of Emotion, Candace Pert provides startling and decisive answers to these and other challenging questions that scientists and philosophers have pondered for centuries.Her pioneering research on how the chemicals inside our bodies form a dynamic information network, linking mind and body, is not only provocative, it is revolutionary. By establishing the biomolecular basis for our emotions and explaining these new scientific developments in a clear and accessible way, Pert empowers us to understand ourselves, our feelings, and the connection between our minds and our bodies -- body-minds -- in ways we could never possibly have imagined before.Molecules of Emotion is a landmark work, full of insight and wisdom and possessing that rare power to change the way we see the world and ourselves.

The Alphabet versus the Goddess by Leonard Shlain
This groundbreaking book proposes that the rise of alphabetic literacy reconfigured the human brain and brought about profound changes in history, religion, and gender relations. Making remarkable connections across brain function, myth, and anthropology, Dr. Shlain shows why pre-literate cultures were principally informed by holistic, right-brain modes that venerated the Goddess, images, and feminine values. Writing drove cultures toward linear left-brain thinking and this shift upset the balance between men and women, initiating the decline of the feminine and ushering in patriarchal rule. Examining the cultures of the Israelites, Greeks, Christians, and Muslims, Shlain reinterprets ancient myths and parables in light of his theory. Provocative and inspiring, this book is a paradigm-shattering work that will transform your view of history and the mind.

Guns, Germs and Steel by Jared Diamond
Jared Diamond convincingly argues that geographical and environmental factors shaped the modern world. Societies that had had a head start in food production advanced beyond the hunter-gatherer stage, and then developed religion --as well as nasty germs and potent weapons of war --and adventured on sea and land to conquer and decimate preliterate cultures. A major advance in our understanding of human societies, Guns, Germs, and Steel chronicles the way that the modern world came to be and stunningly dismantles racially based theories of human history.

Healing Back Pain by Dr. John Sarno
I went to see Dr. Sarno in the mid 80's for back pain.  His theory cured me.  Because of what the medical profession has ingrained in us about the fragility of our spine, most people don't believe it will work for them.Dr. Sarno's program has helped thousands of patients find relief from chronic back conditions. In this New York Times bestseller, Dr. Sarno teaches you how to identify stress and other psychological factors that cause back pain and demonstrates how to heal yourself--without drugs, surgery or exercise. Find out:

  • Why self-motivated and successful people are prone to Tension Myoneural Syndrome (TMS)

  • How anxiety and repressed anger trigger muscle spasms

  • How people condition themselves to accept back pain as inevitable

With case histories and the results of in-depth mind-body research, Dr. Sarno reveals how you can recognize the emotional roots of your TMS and sever the connections between mental and physical pain...and start recovering from back pain today.

The War of Art by Stephen Pressfield
I think Stephen Pressfield sums up the difficulties encountered on the path of most creative endeavors.A succinct, engaging, and practical guide for succeeding in any creative sphere, The War of Art is nothing less than Sun-Tzu for the soul.What keeps so many of us from doing what we long to do?  Why is there a naysayer within? How can we avoid the roadblocks of any creative endeavor—be it starting up a dream business venture, writing a novel, or painting a masterpiece?  Bestselling novelist Steven Pressfield identifies the enemy that every one of us must face, outlines a battle plan to conquer this internal foe, then pinpoints just how to achieve the greatest success.The War of Art emphasizes the resolve needed to recognize and overcome the obstacles of ambition and then effectively shows how to reach the highest level of creative discipline.  Think of it as tough love . . . for yourself. 

Sugar Blues by William Dufty
Even though this book was written in 1986, it is still relevant today.  I have read more recent books about sugar, but this one helps me keep my sugar cravings in check.  Lots of interesting facts about the sugar in our food.It's a prime ingredient in countless substances from cereal to soup, from cola to coffee. Consumed at the rate of one hundred pounds for every American every year, it's as addictive as nicotine -- and as poisonous. It's sugar. And "Sugar Blues", inspired by the crusade of Hollywood legend Gloria Swanson, is the classic, bestselling expose that unmasks our generation's greatest medical killer and shows how a revitalizing, sugar-free diet can not only change lives, but quite possibly save them.

Yoga Sutras 2.49 to 2.53 – Pranayama

Chapter 2 – Sadhana Pada:  The Chapter on Practice. Y.S. 2.49 
Tasmin satisvasa prasvasayoh gativicchedah pranayamah

Tasmin -  on this
sati – being accomplished
svasa – inbreath, inhalation
prasvasayoh – outbreath, exhalation
gati – movement, motion, path
vicchedah – cessation, stop
pagepranayamah – ­regulation.

Pranayama is the regulation of the incoming and outgoing flow of breath with retention.  It is to be practiced only after perfection in asana is achieved. 

Y.S. 2.50  Bahya abhyantra stambha vrttih desa kala samkhyabhih paridrstah dirgha suksmah
Bahya -
 external
abhyantra  -  internal
stambha – restraint, pause
vrttih -  movement
desa - place
kala – tme, duration
samkhyabhih –
number, precision
paridrstah – regulated, measured
dirgha – long in place and time, expansion
suksmah -  subtle, soft

Pranayama has three movements: prolonged and fine inhalation, exhalation and retention; all regulated with precision according to duration and place. 

Y.S. 2.51  Bahya abhyantra visaya aksepi caturthah
Bahya -
externalabhyantra  - internal
visaya – region, sphere,real
maksepi – passing over, overcoming, transcending
caturthah -  the fourth

The fourth type of pranayama transcends the external and internal pranayamas and appears effortless and non-deliberate.

 Y.S. 2.52  Tatah ksiyate prakasa avaranam
Tatah
– from that, then
ksiyate – destroyed, dissolved
prakasa - light
avaranam – covering

Pranyama removes the veil covering the light of knowledge and heralds the dawn of wisdom. 

Y.S. 2.53  Dharanasu ca yogyata mansah
Dharanasu
 -  for concentration
ca -  and
yogyata  - fitness, suitability, appropriateness
mansah – of the mind

Then the mind becomes fit for concentration. 

“Pranayama is to yoga as the heart is to the human body.” – BKS Iyengar

The word pranayama consists of two components, prana which is energy and ayama which means stretch, extension, expansion, regulation, restraint and control.Our breath can be both conscious and unconscious. 

Fortunately our breath can be on auto pilot while we are doing other things.  But we can also control our breath.  When we are stressed, we can slow down and take a conscious breath.  If we are feeling sluggish, we can invigorate ourselves with a few deep breaths.  Our breath is an indicator of how we feel and we can influence how we feel with our breath.The breath is our primary way of interacting with the universe.  When we are born we inhale and draw the world into our lungs.  When we die we exhale our energy back into the universe.  The ancient yogis said that we were allotted a certain number of breaths and when we used them up, we used up all of our life energy and we would die.We all know that stress saps our life energy and deep breathing can calm us down.  Pranayama is a way of harnessing that life force energy.  Through the practice of Pranayama we learn to control the breath, slow it down and lengthen it to help us turn inward.As Patanjali states in these sutras, first asana must be accomplished.  The body must be fit and strong to be a good container for the breath.  But the practice of pranayama must be done carefully to not upset the nervous system.

Chapter 2 – Sadhana Pada:  The Chapter on Practice. The three sutras on asana.

Yoga Sutras 2.46 to 2.48 – Asana

There are only 3 sutras on asana out of 196.  This low number doesn’t minimize the importance of asana, it just helps to put it into perspective.  Asana is just one of  eight limbs of yoga.

Y.S. 2.46  Sthira sukham asanam
Alertness and relaxation are the dual qualities of asana

Sthira - firm, fixed, steady, steadfast, lasting
sukham – happiness, delight
asanam - postures

Y.S. 2.47  Prayatna shaitilya ananta samapatti bhyam
Perfection in an asana is achieved when the effort to perform it becomes effortless and the infinite being within is reached.

Prayatna – persevering effort
shaitilya  - relaxation
ananta – endless, infinite
samapatti – Absorption of the infinite
bhyam - both

Y.S. 2.48  Tato dvandva anabhighatah
From then on the practitioner is undisturbed by dualities.  
Tato – from that, then
dvandva – dualities, opposites
anabhighatah -  free from affliction

Asana is a balance of effort and ease.  Learn to pay attention as you practice the poses.  Are your teeth gritted?  Are you holding your breath?  Or, is the breath ragged and sound like a steam engine, gushing out in bursts?  If you are not even aware of these sensations then you may be exerting too much effort and focusing too much on the physical aspects of the posture.  Again, posture is just one aspect of yoga.  Develop a curious sense of exploration about the pose and your participation in it.  Cultivate the capacity to feel as if you could be in the pose forever.  Perfection in asana is reached when effort ceases, instilling infinite poise.The final sutra on asana talks about not being disturbed by the dualities.  This refers to the qualities of opposites: hot/cold, pleasure/pain, now/later, being able to do the pose/not being able to do the pose.  It asks us to truly be in the present moment, allowing what is happening as opposed to preferring something else to be happening.  This sounds so simple in theory and yet it is really quite hard.  But, it is these preferences that cause us to suffer.The next sutras are about pranayama, or working with the life force energy of the breath.  When we are in struggle, or in fight/flight mode, or struggling with accepting things the way they are as opposed to how we want them to be our energy is scattered and it is hard to channel the energy of the breath.

The Fruits of Practicing the Yamas and the Niyamas – Yoga Sutras II.29 to II.45

In the Yoga Sutras Patanjali gives us the Eight Limbs of Yoga. Most yoga students have heard of these. Sometimes they are referred to as the Ten Commandments of Yoga. Patanjali not only tells us what to practice in order to reach enlightenment, but why we should practice. Here I will discuss the first two limbs. They are the Yamas and the Niyamas.

The Yamas are moral and ethical restraints in your interactions with others. There are 5 of them.

Ahimsa – non violence. To one who is steeped in non-violence, in their presence all hostilities will cease.

Satya – truthfulness. To one who is steeped in truthfulness, their words will have the power to make things manifest.

Asteya – non-stealing. Non-covetousness leads to desirelessness and this in turn brings worldly and spiritual wealth without a hankering for them.

Brahmacharya – control of sensual pleasure. One who controls sensual pleasure, and does not let sensual pleasure control them, develops vigor and energy

Aparigraha – non-hoarding. One who lives free from attachment to possessions and lives without greed, finds that all their needs are met and they reach the path of knowledge and wisdom, which is real and permanent.

The Niyamas make up the second limb of yoga; they are observances for your self.

Saucha – cleanliness, purity. With purity of body, interest in sensual pleasures or contact with other’s bodies fades and the urge towards spiritual knowledge dawns. By maintaining cleanliness and orderliness, the wandering mind is transformed which brings cheerfulness, single-focused attention and control over the senses of perception, which leads towards realization of the soul.

Santosha – contentment. By practicing contentment a joyful awareness needed to realize the inner self arises.

Tapas – effort, burning zeal. By practicing tapas one develops control over the body and the senses.

Svadhyaya – self-study with the help of scriptures or sacred texts. Self study from the skin to the Self with the guidance of sacred scriptures leads toward the realization of God, or communion with te longed for deity.

Ishvara Pranidhana – Surrender to a higher power. This leads to Samadhi, or the realization of God in whatever form the practitioner deems God to be.

Yoga Sutra 2.29 – The Eight Limbs of Yoga

Chapter 2 – Sadhana Pada: The Chapter on Practice.

Yoga Sutra 2.29 – The Eight Limbs

This is the most well known sutra in the whole text: By the practice of the limbs of yoga, the impurities dwindle away and there dawns the light of wisdom, leading to discriminative discernment.

Y.S. - 2.29 Yama niyama asana pranayama pratyhara dharana dhyana samadhayo astavangani

Yama - restraints, respect for others
niyama - observances, respect for yourself
asana - posture
pranayama - breath control, energy
pratyhara - withdrawal from the pull of the senses
dharana - concentration
dhyana - meditation
samadhayo – absorption, enlighten
mentasta - eight
angani - limbs

The eight limbs of yoga are a code for how to interact with others, observances for yourself,  your physical well-being, harnessing your energy, withdrawing from the pull of the senses, concentration, meditation and perfected consciousness.

Most of people in the west think of yoga as the third limb only, the physical postures. But each of the rungs is equally important. In the next sutras Patanjali not only explains each of the yamas and niyamas but tells you what the fruits of each practice are. The promises are quite extraordinary!

Chapter 2. Sutras 10 & 11 – Meditation transcends ignorance

So far, the first sutra in chapter 2 has told us that all we need to do to transform ourselves and find enlightenment (Samadhi) is to practice with a burning intensity (tapas), to study the texts that have described this path in detail and to look inward to see how we are progressing on the path (svadhyaya) and to surrender to a higher power (ishvara pranidhana).

In the second sutra it tells us that why we should do these things and that is because these practices remove obstacles and lead to Samadhi.

The third sutra enumerates what these obstacles are: avidya or seeing things incorrectly, asmita or the ego, raga which is attachment to pleasure, dvesha which is avoidance of painful experiences and abhinivesha which is fear of death or clinging to life.

Sutras 4 - 9 define each of these obstacles in more detail.

Yoga Sutra 2.10 – Te pratiprasavaheyah suksmah
te – these
prati – in opposition, against
prasava – procreation, generation (prati prasava = involution)
heyah – to abandon, desert, relinquish, emit, renounce, abstain
suksmah – subtle minute, delicate
These subtle afflictions (ego, attachment, fear) are to be minimized and eradicated by a process of involution.

Yoga Sutra 2.11 – Dhyannaheya tadvrttayah
dhyana – meditation, reflection, attention, observation
heyah – to abandon, desert, relinquish, emit, renounce, abstain
tad – their
vrttayah – fluctuations, movements, operations
The fluctuations of consciousness created by gross and subtle afflictions are to be silenced through meditation.
Tapas removes the gross afflictions, svadhyaya removes the subtle afflictions and ishvara pranidhana removes the most subtle obstacles.

How to Meditate.
The first chapter of the Yoga Sutras gives seven suggestions on how to meditate:
Y.S.1.33 -  Be happy for the happiness of others, be compassionate when they are not happy, When they are vitruous, be encouraging and be indifferent when they are not.
Y.S.1.34 - Use an object of meditation such as a candle flame, a flower, a deity or a crystal to focus the mind.
Y.S.1.35 -  Practice Ujjayi breathing techniques.
Y.S.1.36 -  Focus on the light within your own heart, the seat of the soul.
Y.S.1.37 - Contemplate sages whom you admire, who were calm and tranquil and free from desires and attachments.
Y.S.1.38 - Learn the technique of lucid dreaming
Y.S.1.39 - Or, if any of these techniques don’t work, meditate on anything you choose.

I once had a yoga student who told me that a teacher told him that he was meditating wrong. This was several years before I had read these Yoga Sutras, but I strongly believed that what he was told couldn’t possibly be true. There are lineages that have developed particular techniques that have proven track records, but there is a great variety from one lineage to another. I believe, and these sutras seem to corroborate that, if one system of meditation does not work for you, try another until you find a practice that you can maintain.

Chapter 2 – Sadhana Pada: The Chapter on Practice. Y.S. 2.1 Effort, surrender and letting go. All in one sutra.

In the first chapter Patanjali gives us the theoretical aim of yoga, to control the vrittis (thought forms) of the mind. This chapter can be divided into several headings: the different kinds of thought forms, the practices to control them and the different kinds of superconscious experiences, culminating in the highest experience of Samadhi, or enlightenment. But, it is not that easy to get to Samadhi. The second chapter tells the student how to prepare him/herself by laying the proper foundation, then gradually building until that level is reached.

Y.S. 2.1 Tapah svadhyaya ishvara pranidhanani kriya yogah
Tapas – heat, accepting pain as purification
svadhyaya - self study and the study of spiritual books
ishvara - supreme being
pranidhanani - surrendering
kriya - action
yogah - yoga

Kriya yoga, the yoga of action, which is burning zeal in practice, self study and surrender to a higher power.

Tapas is often translated as effort and is often thought of as austerity. But it stands for something different here. Tapas means “to burn or create heat”. Anything that is burned will be purified. For example, the more you fire gold, the more pure it becomes. Each time it goes into the fire, more impurities are removed.

Tapas also refers to self-discipline. Swami Satchidananda describes it this way: Normally the mind is like a wild horse tied to a chariot; the intelligence is the charioteer, the mind is the reins and the horses are the senses. The Self, or the true you, is the passenger. If the horses are allowed to gallop without reins and charioteer, the journey will not be safe for the passenger. Although control of the senses and organs often seems to bring pain in the beginning, it eventually ends in happiness. If tapas is understood in this light, we will look forward to pain; we will even thank people who cause it, since they are giving us the opportunity to steady our minds and burn out impurities.
This brings me to my favorite quote from the movie Evan Almighty. In the movie, “God” says to a woman who is leaving her husband because he is not quite the man she married: “Let me ask you something. If someone prays for patience, do you think God gives them patience? Or does he give them the opportunity to be patient? If he prayed for courage, does God give him courage, or does he give him opportunities to be courageous? If someone prayed for the family to be closer, do you think God zaps them with warm fuzzy feelings, or does he give them opportunities to love each other?

This is tapas in action.

On our yoga mat, tapas means showing up to practice, whether you feel like it or not. It also means doing the poses you don’t like. To help you learn to like those difficult poses, you are allowed to modify them and use props to make those postures more accessible. It means letting go of the drama that surrounds any discomfort and breathing into it. However, it doesn’t mean physical pain. That would go against the first yama of ahimsa or non-violence.

Self-study involves being able to see one’s true, capital “S” self. This doesn’t mean focusing on one’s own feelings and problems. Both the yoga texts and modern psychology tell us that extreme self-centeredness is one sure way to depression. Anything that will elevate your mind and remind you of your own true nature, of your inner divine self should be studied; texts such as the Yoga Sutras, the Bhagavad Gita, the Bible, the Koran. This type of self-study will take you on a journey to your inner self to help you see if you are living a life in alignment with the spiritual path you are on.

On your yoga mat, this translates into watching your physical alignment. We often think we are doing something, but only when we truly open our eyes to look and see if we really are doing what we think we are doing does the insight come. We may wonder why we are not progressing on the path. Often it is because we are out of alignment in some way. This is tough because our ego gets in the way. We are often willing to sacrifice alignment to reach a goal. Or, maybe we misunderstand what is important. In yoga you might think you are stretching yourself, but really you are stretching toward your Self.

Surrender is often the hardest spiritual practice. This is the practice of letting go of outcomes and of letting go of your own agenda. The way yoga works, the way it truly works is to dedicate your practice to a higher goal, or to dedicate your practice to others. The Bhagavad Gita tells us that we only entitled to our actions, not the fruits of our actions. An analogy is often given of a flower blooming; it doesn’t try to bloom, it just blooms.

Letting go also means letting go of your stuff. We often have much more stuff than we need and letting go of it is hard. The inability to let go is another way of being stuck. In order to let go of stuff means letting go of memories, of the past, of possibilities that once were. Not letting go is another way of staying stuck. There is this saying about not being able to reach into the future if you cannot let go of the past.
On your yoga mat, this means to do your poses in your best possible alignment, with your heart and soul and to not worry if you achieve the final form of the posture. Most of us get hung up on the final form of the posture and don’t value the intermediate steps. I can see this when I ask people to slow down and not go into the final pose right away. If they can do the pose, most people find it hard to restrain themselves. When we stretch ourselves, the goal is not to stretch towards the pose, the goal is to stretch toward the Self.

Surrender is also the ability to relax. We practice this at the end of every class in Savasana. Many times when I adjust people in Savasana I feel their tension. As I lift their arm, I feel them helping me and their arm feels stiff. If they were relaxed and I was to let go, the arm should fall to the floor, but it often remains held rigidly in the air. This is because there is so much tension in our lives. We often feel as if we are on guard protecting ourselves. Savasana is where we can practice letting go.