Where should I begin? Where does meditation fit in?
A review of what we have gone over so far
TL;DR: Start here.
Om Sri Gurubhyo Namah. Salutations to all the teachers.
P: A lot of this seems really technical, but I am totally new to this. Where does meditation fit into the scheme of Yoga, and where should I begin?
The mind can be compared to a garden with a mixture of flowers and weeds.
A gardener knows that weeds, if left alone, will take over the garden and destroy the flowers. As a result of this knowledge, a good gardener carefully tends to the flowers, plants new seeds, waters them, and so cultivates the garden that they want.
Just like flowers and weeds, thought patterns start off as seeds, and grow in the way that we cultivate them. Some thoughts cause happiness and joy, while others cause pain and suffering. The more we water the seeds of joy, the more those patterns will grow. On the other hand, the more we water the seeds that cause suffering, the more these weeds will start to take over.
P: I suffer, but I don’t intentionally cultivate suffering. After all, I don’t want to suffer! What am I doing wrong?
Jogi: First of all, don’t be hard on yourself. We often take suffering personally (ie. we suffer because we suffer). However, it is important to remember that the mind is just an object, like any other. The gardener need not suffer because there are weeds in their garden - they can simply remove the weeds and cultivate the flowers without any additional feelings of anxiety, worry, or guilt. In the same way, the Yogi can simply cultivate the garden of their mind - weakening kleshas through Yoga - without adding additional feelings of shame, guilt, or anxiety.
In the example above, it may be interesting to note that weeds need not be intentionally cultivated in order for them to grow. However, the soil, the sun, and the water they receive naturally provide the right conditions. Even though the gardener is not actively doing anything to create the perfect conditions for the weeds, the conditions already exist, and so the weeds start to take over.
In the same way, kleshas in the mind grow and strengthen not due to any effort on our part (after all, why would we intentionally want to cultivate suffering?), but rather because the existing conditions are hospitable to them.
P: What are the existing conditions, and how do I change them?
The “existing conditions” in the mind are our tendencies. These tendencies are created through attention.
Tendencies can be compared to channels in soil, and attention can be compared to water.
If water is poured in the same place repeatedly, a channel starts to form. Over time, the channel gets deep enough that if water is poured there, it automatically flows in that direction. In the same way, if we pay attention to particular thought patterns, those thought patterns start to strengthen - that is, those channels start to get deeper. If we do this enough, attention automatically starts to flow in towards these thought patterns, even without any effort on our part.
To make this clear, consider the example of learning an instrument.
At first, it is difficult, as new channels are forming. After some practice (ie. through concentration of attention), it starts to feel easier, and eventually playing that instrument feels “natural.”
As another example, consider a time when you listened to a song on repeat.
Compare the first time you heard it to the tenth time. At first, you enjoy the song, and perhaps you hum along. Eventually, after sustained attention, you start to learn some of the lyrics, and can sing along with increasing confidence. Maybe it even gets stuck in your head, as attention automatically turns towards it when the mind is idle.
All tendencies work in this way. They are strengthened through attention, and weakened by a lack of attention.
In the process of Yoga, we learn to clearly discern the tendencies which cause us suffering. This discernment is called vivek, and sharpening the tool of vivek the goal of the eight limbs.
Then, once we can clearly discern them, we can start to intentionally weaken painful tendencies to generate feelings of joy that are sustainable, so that we no longer have to run around trying to “fix” external situations in order to feel happy, calm, and clear.
What is Dhyaan, where does it fit in to Yoga, and how do I use Dhyaan to weaken kleshas?
Over the past several weeks, we have been discussing Dhyaan, or meditation - the seventh limb of the eight-limbed (Ashtaanga) Yoga. Let us briefly recap where Dhyaan fits in the entire scheme of Yogic practice.
Often, when we first try meditation, it can feel extremely difficult.
The mind wanders around incessantly, and the turbulence can feel like too much to handle. The body can start to feel restless, and sitting down for an extended period can be a huge challenge.
This tendency towards mental scattering is known as sarvaarthataa (सर्वार्थता, pronounced serve-aar-th-thaa), and can lead to feelings of despondency or exasperation (e.g. “maybe meditation isn’t for me” or “why can’t I sit still!”).
This tendency is completely normal, and is the result of active kleshas in the mind.
There are five kleshas, or mental afflictions, in the Yogic framework. These are avidyaa (the Primal Ignorance), asmitaa (”I am”-ness), raag (attraction), dvesha (aversion), and abhinivesha (fear of discontinuation/clinging to continuity).
These kleshas can be compared to mud in a pool of water. If there is mud, one cannot clearly see the bottom of the pool. Additionally, if the water is agitated, the mud rises, but if the water is calm, the mud settles on its own.
Yoga systematically weakens these kleshas through a series of techniques, to be practised depending on one’s own inclinations.
The twin foundations of Yoga
When creating a new channel for water in soil, two things need to happen:
You need to start pouring water where you want the water to go
You need to stop pouring water where you don’t want the water to go
In the same way, when creating new channels for attention in the mind, two things need to happen:
Abhyaas: The fourfold method of practice - a long time, relentlessness, internal honesty, and careful attention. In particular, practising those things which bring feelings of peace and clarity to the mind.
Vairaagya: The ability to let go of patterns that move you away from mental peace and clarity.
Abhyaas and Vairaagya are the twin foundations of Yoga, and apply to every technique in the Yogic framework. By keeping this in mind, the Yogi can create new channels and weaken old, unwanted channels efficiently and effectively.
For more on these, you can take a look at the following articles:
Preliminary (or foundational) techniques
Once the Yogi has decided, of their own volition, to put effort into the practice of Yoga, they can begin by practising the foundational technique of eka-tattva-abhyaas (literally “one that-ness practice”). Here, they make an intentional effort to focus on only one thing at a time.
This means that if you are eating, just eat. If you are watching TV, put down your phone and your laptop, and just watch TV.
At first, this can feel difficult, but take heart - this difficulty is a sign that you are changing your tendencies. When water is poured onto soil, it initially scatters, until the new channel is formed.
This initial scattering of attention surfaces as a feeling of boredom or frustration in the mind.
This technique involves persisting through these sensations, noticing them and letting them go, until the tendency to focus on one thing at a time starts to feel effortless.
If this is too difficult, there are six stabilizing techniques which involve focusing on particular objects, or generating specific visualisations in the mind. For example, the Yogi can learn to focus on their breath in times of stress. You can find more on these six techniques here.
Brahmavihaaras: The Four Attitudes
Next come the Brahmavihaaras, or the four attitudes. These are four attitudes to be applied to particular life situations.
For example, if you see someone who is happy, rather than cultivating feelings of jealousy or irritation, cultivating a feeling of friendliness or loving-kindness will automatically bring the mind to a place of calm. These four attitudes are a method to deal with situations as they occur in life skilfully, so that they generate joy rather than suffering. At first, cultivating these attitudes can feel somewhat “fake” or “forced”, but as a wise teacher once said, “embrace it till you ace it.”
Eventually, with sustained practice, these attitudes will become effortless, and will become the natural way in which you respond to situations - generating feelings of calm and joy in what once used to cause anguish and suffering.
This is one of the most powerful methods in all of Yoga.
The techniques so far weaken the kleshas to a more manageable state. At this point, the Yogi can add Kriya Yoga to their practice.
Kriya Yoga
Kriya Yoga is a threefold practice to increase willpower and weaken the kleshas.
Specifically, this set of techniques addresses the problem when we want to do something, but we just can’t bring ourselves to do it.
Kriya Yoga begins with tapas (literally “heat”), where the Yogi chooses something that is difficult for them, and does it regularly. For example, this could be fasting, taking a cold shower, exercising, or anything else. For more on how to choose your tapas, take a look at this article.
Next is svaadhyaay (literally “Self study”), where the Yogi studies soteriological texts (ie. texts dealing with liberation) on a daily basis, following the threefold method of shravana (listening), manana (reasoning and doubting), and nididhyaasana (absorbing). Here is more information on this practice, as well as a reading list for those who are interested in further study at this point in their practice.
Finally, Kriya Yoga includes Ishvarpranidhaan, or surrender to Ishvar. Ishvar is most often translated as God, but it is not a matter of blind belief (although it can be, if your tendencies are more suited towards faith).
The practice of Ishvarpranidhaan includes a daily gratitude practice, where you bring to mind the things that you are grateful for, a remembrance of the impermanence of all things, and a reminder of non-doership. For those who are theistically inclined, Ishvarpranidhaan is encompassed by prayer to God without a specific desire. This is a complex topic, and has been discussed at length in the two articles linked below:
The Eight-Limbed (Ashtaanga) Yoga
P: Can I start the practice of the eight limbs without first doing the other practices?
Jogi: Of course! There are no rules or injunctions in Yoga - only guidelines. You can do whatever works for you. However, you may find that the eight limbs are difficult to practise without having first become skilled at the foundational techniques. This can lead to frustration, which can then leave the Yogi feeling dejected. This dejection can lead the Yogi to stop practising, thus leading them back to where they started.
Once the kleshas have been weakened sufficiently, the Yogi is ready to cultivate vivek - the power of discernment. The method to cultivate this power is the eight-limbed Yoga, which systematically moves from the outer to the inner layers of one’s being. Each of these practices is extremely powerful, and it can be helpful to incorporate them into your life in this sequence. To learn more, click on the links in green.
The eight limbs begin with the Yamas, or external observances, which deal with the Yogi’s dealings with the external world. Then, the Niyamas, which deal with the Yogi’s personal conduct. These ten practices are like guideposts that help to keep track of progress, and can also be used as a framework to uncover hidden kleshas, as discussed last week. They need not be perfected before moving on, but should be kept track of in order to learn more about one’s own mind. The better you get at observing the Yamas and Niyamas, the happier you will feel, and the easier it will be to practice the remaining limbs.
Next is Aasana, or posture - the Yoga commonly seen in Yoga studios. In particular, it is a physical practice that involves awareness of the body, such that it can be kept still and comfortable for a long period of time. Without this, the body can be a distraction, and it can be difficult for attention to move further inwards. With it, the body is “forgotten”, in just the same way that one doesn’t notice a pair of pants unless they are too tight.
After Aasana comes Praanaayaam, where breathing techniques are used to become aware of, and eventually control, the underlying Praana. Praana is like a bridge between the body and the mind - if the breath is calm, the mind also becomes calm, and vice versa. This limb has a number of different techniques, all of which are based on the same basic principles. The Yogi can start by practising established techniques to learn what works well for their own constitution, and then optimizing their own practice based on what they need. This limb allows the Yogi to take control over their nervous system, rather than being a victim to its ebbs and flows.
Next is Pratyaahaar. This is the practice of withdrawing the senses from their respective objects, and can begin with a simple awareness of sensory perceptions. This may feel familiar to those who are used to “open monitoring” style meditation techniques. The difference is that the end goal is to allow the mind to withdraw from sensory perceptions altogether. That is, eventually, the mind turns in on itself, and the attention can be focused on a single object without distraction. This limb is what distinguishes meditation from relaxation or stabilization techniques, showing us that while they have their place, things like listening to music, having internal visions, and even walking “meditation” do not fit into meditation, or Dhyaan, as defined in Yoga.
Next, once the attention has turned away from external objects, the mind is brought to focus upon a single object of one’s own choosing. This is Dhaaranaa, or concentration - the sixth limb of Yoga. The Yogi brings their attention to their chosen aalambanaa (ie. support), and when the mind wanders, returns the attention to it. For example, one can bring attention to the breath, and when (not if) the mind wanders, return the attention gently to the breath.
Eventually, after some practice, the mind automatically sticks to the support. This is called Dhyaan, or meditation.
Dhyaan is the seventh of the eight limbs, but can be used as a tool to weaken kleshas in its own right.
By bringing the power of Dhyaan upon a klesha - observing it intently, without distraction - the klesha weakens from a tanu, or weak, to prasupta, or dormant state. When this happens, the mind starts to feel a sense of clarity, peace, and joy. Then, when this becomes the normal state, triggering vrittis can be intentionally cultivated to awaken hidden kleshas, and Dhyaan can be applied to those to weaken them further.
However, some triggers may be unknown.
In this case, the Yogi can reflect upon their dreams, their relationships, and thoughts that arise contrary to the Yamas and Niyamas in order to uncover them. Then the same method can be used - cultivating the trigger, and applying Dhyaan - to weaken the kleshas into a dormant state.
As you can see, Dhyaan is pretty far down the sequence of practices, but is one of the most well-known. Given its ubiquity in popular culture, well-meaning practitioners will often try to jump to this limb without first practising the foundational techniques or the earlier limbs. If one does this, meditation can feel extremely frustrating, as though one is fighting with the mind, and progress becomes slow and difficult. If the frustration is enough, people may discard the path altogether, thinking that it is not for them.
Instead, if one works through the techniques of Yoga systematically, progress can be quick and effective, with each technique building upon the last.
Until next time:
Strengthen your practice of the earlier techniques. Look back at the articles linked above to see what you may be missing, and use the links at the bottom to find your way to the next article. If you’re not sure where to start, you can begin here:
If you have been with us for a while, look back at your notes to see what has changed in your mind, and in your practice. What practices have been more helpful to you, and how can you optimize your daily practice?
Next week: Samaadhi: The eighth and final limb of Yoga