This has some resemblance to the idea of a relationship between individual and universal truth, in that the more we align ourselves with the universal, the less suffering we experience.
These ideas come from Sankhya philosophy, so the study of the mind is vital to Yoga. Patanjali said ''Yog chitta vritti nirodha'' ('Yoga blocks the modifications of the mind.') The mind is modified (disturbed) from its natural state, in two ways, through Dishta 'sorrow' and Adishta 'pleasure'. The true nature of the mind is calm, yet it is easily distracted by sensory perceptions of the world. When we see a flower, for example, we become affected by beauty and the pleasure it gives us. When we see a dying animal, we become disturbed by sadness at the sight of suffering and death.
The mind is like a vast lake or ocean: although rippled by waves at the surface level, there is calm at a deeper level. Superficial waves (thoughts and feelings) arise in the mind and the more these can be calmed, the more the true nature of mind is unveiled. Superficial thoughts may be the easiest to 'control' or let go of, However, repetitive thought patterns or memories which emerge from a deeper level may be time bombs waiting to go off, shaking our composure more profoundly.
There are two sources of 'waves', sensory perception and memory. When these are absent, the lake or ocean is very clear and the deep innermost potential of the mind is laid bare. In that state of mind - clarity - one can achieve anything.
The mind is made up of Prakriti and is composed of three qualities, Sattva (purity) Rajas (activity) and Tamas (inertia, dullness) in varying proportions. Both Sattva and Tamas are empty, (though Sattva is clear and Tamas is cloudy or dull) whereas Rajas is full of content, that is the disturbances to tranquility caused by pleasure or pain.
There are five states of mind, according to Yoga philosophy, ranging from the least to the most clear:
1. Kshipta ´disturbed´ no clarity rajas with some tamas
2. Muda ´stupid´, ´stupified´ obstacles tamas
3. Vikshiptav ´restless´ obstacles rajas with a litle tamas
4. Ekagra 'one-pointed' (focussed) clear thinking more sattvic
5. Nirodha ´well-controlled´ beyond thinking pure and sattvic
The last two states are the lighter and purer aspect of Prakriti (matter), and the ultimate, Nirodha, is a pure manifestation of sattvic energy, where all modifications cease and a state of stillness is acquired or resumed. This is the subtlest form of unmanifested Prakriti, (the spark of divinity) Prakriti in its purest form. Only at this stage can Purusha see its real nature reflected in the clear screen of the mind. When Purusha sees and recognises itself, that is liberation.
It is the mind which leads the person into or out of bondage, in its function as the link between the physical body, the senses and consciousness. The mind can modify itself, or be modified, in the following ways:
1. Valid cognition, perception, true knowledge
2. Invalid cognition, false perceptions
3. Verbal cognition, indirect inference/guesswork, self talk
4. Sleep, dreams
5. Memories
Whether they provoke feelings of pleasure or pain, whether the basis for the thoughts or feelings has any validity or not, all of these modifications stop us from seeing the real nature of Purusha. However, when one focuses on looking for and seeing Purusha, one forgets these other perceptions and the true nature of consciousness is revealed.
Patanjali states that there are seven stages which must be passed through to reach the eighth, 'samadhi', (liberation). They are not really 'limbs' as they are often translated in English, as it is necessary to master each stage before advancing to the next.
1. Yama 'self-restraint' 'moral conduct' 'truthfulness'
2. Niyama 'discipline'
3. Asana 'postures'
4. Pranayama 'breathing control'
5. Pratyahara 'withdrawal of the senses from the object of the senses'
6. Dharna ´concentration´
7. Dhyana 'meditation'
8. Samadhi 'oneness'
1. Yama involves:
Ahimsa 'non violence'
Satya 'truth'
Asteya 'non-stealing' 'non-cheating'
Brahmacharya 'pure behaviour' 'celibacy' 'sensory control' 'remembering Brahma'
Aparigraha 'non-possessiveness' 'non-materialistic'
When we consider that Mahatma (great soul) Ghandi mastered the first two branches of Yama, non violence and truth and is considered a great person, we realise how long and hard the path of Yoga really is.
2. Niyama 'discipline' comes out of truth and involves:
Shaucha 'purity' 'cleanliness'
Santosha 'contentment' 'satisfaction'
Tapas 'zeal' 'sacrifice'
Sua-advayaya 'self-study'
Ishwar Pranidhan 'surrender to God' 'Karma' 'divine force'
3. Asana 'postures'
These are the physical postures most associated with Yoga in the Western mind, involving strength, flexibility, attention to breathing and resilience. Asana is believed to reduce stress and related complaints, such as high blood pressure, but its true function is to act as another discipline which will lead towards union. Asana makes the body stable and flexible enough to remain still and pain-free so that the aspirant is not distracted by aches and pains while spending hours in meditative postures at a later stage ''The purpose of Yoga is Yoga.'', so other physical and mental benefits are considered to be side-effects which come out of the striving for union.
4. Pranayama 'breathing control'
Firstly, when we control the breath, the mind is also under control. We tend to breathe more rapidly when we are afraid or angry and we are advised to take deep breaths to calm ourselves when we are nervous or upset. Secondly, the control of the breath increases health and life-expectancy. We can see by comparing the life-span of animals with their breathing rates how the two are related. The dog takes 50 breaths a minute and lives for 15 years, the elephant takes 24 breaths a minute and lives for about 70 years, the human being takes around 22 breaths a minute and lives for between 70 and 100 years, the turtle takes 5 breaths a minute and lives for 150 years.
Fast breathing involves more use of the sympathetic nervous system, more metabolic activity, more exhaustion, more free radical production and faster aging. (This is why Ayurveda advises gentle exercise to 50% of one's capacity and considers pushing the body to its limits in heavy labour or exercise to be counterproductive.) Slow breathing entails fewer functions and less stress on the body. When we are calm, our breathing rate goes down naturally. So we can use conscious and controlled breathing techniques to calm both mind and body.
5. Pratyahara
This is the withdrawal of the senses from the object of attention, involving concentration and self-control. This means resisting our natural inclination to follow our senses outwards, being distracted by a beautiful or terrible sight, for example, with the range of emotions such as curiosity, desire, dislike, fear etc altering our mental calm. Likewise, we should learn to resist the enticements of things we like (music, sensual pleasures, perfumes, tasty food) as well as focussing on things we don't like (barking dogs, other people's music, car alarms, states of feeling hot or cold, bad smells or food.)
The last three levels are called internal aids to Yoga (antaranga sadhana).
6. Dharna 'concentration´
This entails the ability to focus singlemindedly on one physical object, such as the flame of a candle, between the eyebrows or the picture of a deity to the exclusion of all else, entailing a disciplined practice of focus and control. For example, the aspirant can close the eyes and see the internal image of Krishna or Jesus or any symbol of purity and focus on it. This should be done without thinking about the image, without making a story out of it and allowing the mind to wander or the emotions to come into play.
7. Dhyana 'meditation'
This will only take place on a regular basis through Dharna and is a more general stillness of mind. Here the mind does not close down the sense organs by focussing on one object but rests calmly around the object. It is a very advanced state which has nothing to do with dullness or mindlessness but with an alert calmness.
8. Samadhi 'oneness'
This involves becoming one with the object of meditation, whatever the goal may be. Since Yoga means 'union' it could be argued that samadhi and yoga are one and the same thing,
Samadhi is of two kinds:
1. Samprajnata Samadhi (conscious Samadhi)
The mind remains focussed on the object of meditation, therefore consciousness of the object of meditation persists. Mental modifications arise only in respect of this object of meditation.This state is of four kinds:
Savitarka: concentrated upon a physical object of meditation.
Savichara: concentrated upon a subtle object of meditation, such as the tanmatras
Sananda Samadhi: concentrated upon a subtler object of meditation, like the senses.
Sasmita: concentrated on the ego which the self generally identifies with..
2. Asamprajnata Samadhi (superconsciousness)
The consciousness of the object of meditation is transcended. All mental modifications are checked (niruddha), although latent impressions may continue.
Patanjali's concept of the existence of God is of perfect Purusha, eternal, all-pervading, omniscient, omnipresent, omnipotent and unaffected by ignorance, egotism, aversion, fear or attachment, free from all actions (Karmas) and results of actions (Phal karmas) and all latent impressions (Sanskaras). When the self becomes liberated, it becomes one with and merges with God. In fact the individual soul is made of the same essence, but because of the afflictions of Karma, a separate self-concept arises and the self becomes victim to the illusions of the material world and suffering.
When ignorance is dissolved, the duality we create between ourselves and God is also dissolved. The perfect supreme being remains one and unchangeable - just as there is no change in the ocean no matter how many rivers flow into it. Changelessness is the basic quality of perfection and this absolute reality is available to all of us who try for it. Sooner or later we will merge into perfection, depending on how long it takes us to recognise the truth and commit ourselves to it.
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