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PATANJALI’S YOGA SUTRAS.

Patanjali’s yoga sutras are considered to be a central guide to yoga

practice and experience. A guide that it is helpful to return to again and

again as a reference point and map that can help to make sense of some

of the territory we enter through yoga practice. It can give us a foothold

when we first start out in our practice but perhaps much of it only starts

to seem relevant and helpful after some experience and depth of

practice.

Just a reminder on a couple of ideas used in philosophy which may have a

bearing on how we take the book:

Dualism – where the nature of reality is described by separating it out

into component parts: matter, energy and consciousness.

Non-dualism – Where the apparent diversity of life is described as an

illusion or mirage – all is ultimately connected at source – in this case

consciousness.

Patanjali is described as dualistic by some and non-dualistic by others!

Perhaps the confusion is due to the fact that elements of nature and

reality are separated to help explanation. The central question relating to

this is whether there is an aspect of consciousness existing separately

from matter and energy within a human being, a spiritual element if you

like? This could be seen to be implied at times in Patanjali. Or does a base

level of consciousness exist within us only as the deepest layer of our own

mind?

Personally I feel we can happily appreciate Patanjali from a Humanistic

perspective as an exploration of layers of human life and depth

psychology. But equally there is a question of the ‘mystery of

consciousness’ which perhaps leaves a more open question as to how far

consciousness permeates and what its origins are (modern physics/science

is also interested in this question) . Either way the book is a useful guide

to practice.

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1. BACKGROUND AND HISTORICAL CONTEXT

Patanjali’s Yoga Sutras were one of six systems of Indian philosophy that

developed during the period 400 BCE - 400 CE. The dates are vague, as

there are no clear records. This text likely had a long gestation period

before ideas from the older books and oral teachings crystallised and

were systematized and written down. If we take the Upanishads as

reflecting the original enlightened wisdom of the Yogis, then the six

systems (traditionally named ‘Darsanas’ – view points) are more

sophisticated analyses of this wisdom and view of reality with each one

looking from a slightly different philosophical angle. Like looking at the

same mountain summit from a different geographical viewpoint, most

scholars tend towards the idea that in general the 6 Darsanas are

complementary views of a many sided reality rather than competing

theories.

In relation to the cultural context of the time, some scholars feel that

the development of the 6 systems was in response to the popularity and

intellectual clarity of Buddhism (even though they don’t contradict

Buddhism). The lists of steps and stages of practice and lists of

obstacles and hindrances in Patanjali perhaps reflect this. Or perhaps

lists were just the intellectual trend of the time as memorising was a key

element of learning as there was no printed matter as such.

In Brief, the six systems are:

1. Nyaya – A system of logic establishing the correct procedure for

gaining knowledge of an object.

2. Vashheshika – identifies an object through the characteristics

that differentiate it from any other.

3. Samkya – A dualist approach that separates matter and

spirit/energy in order to analyse the nature of both, and also how

they interrelate.

4. Yoga (Patanjali) – the practical means of refining perception from

matter though to our true nature as consciousness - presented in a

clearly laid out path .

5. Karma Mimansa – a consideration of the entire field of action to

determine which actions and attitudes are in accordance with the

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nature of consciousness; as well as philosophy and morality it

includes the science of Vedic rituals in relation to living in harmony

with the natural order of the elements and consciousness.

6. Advaita Vedanta – (Based on the Upanishads) is non-dualist in that

in the final analysis all of life is unified by being an expression of

consciousness, underlying reality or Brahman. Put another way

there is an underlying Unity within the Diversity.

Patanjali – who was he? In keeping with the vagueness of the dates, was

an enigmatic figure about which little is known. It is generally agreed that

he was not a founder of yoga or anything like that, but someone who

collated and systematized all the information about existing practices and

ideas. It is important to remember that yoga had been evolving in varying

forms in India for a long time albeit in a loosely organised culture. Much

of what is in his work is scattered about in the Vedas, the Upanishads and

the Bhagavad-Gita in a less orderly way.

His Yoga Sutra’s are generally considered to be the definitive guide to

what has become known as Classical Yoga; it is though important to

realise that whilst they represent the mainstream of Yoga philosophy and

theory, he could only collate what he knew about, which in the vastness of

India (and its isolated pockets), was unlikely to be everything. Also he

perhaps only included what he agreed with or with generally socially

acceptable yoga practices and may have been influenced as to what to

include/exclude by other authorities. We also need to bear in mind that

there has always been a healthy diversity within yoga and varying aspects

of the tradition and there is sometimes a tension between more

conservative traditionalists and progressive modernists in any discipline

or art, and both usually have a point. Tantric practices which are arguably

the source of most/much hatha yoga that we practice are less included

perhaps due to some of their practices and lifestyles at the time being

viewed as disreputable (we look at Tantra later)

That said, whilst there has been much creative innovation in yoga practice

and teaching in the modern day, and useful scientific understandings, we

might usefully reflect whether what we are doing is consistent with the

essence of Patanjali’s message, which is generally accepted by most as

providing a useful baseline reference point for authentic yoga practice.

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2. MAIN IDEAS MEANINGS AND TERMS.

Patanjali’s Yoga Sutras are organised into 4 books of Sutras (sometimes

called aphorisms). Sutra means thread. A Sutra is a concise one liner

(designed for easy memorising within the oral tradition) that requires

commentary and interpretation by an experienced teacher and

practitioner. The main purpose of the Patanjali’s Yoga Sutras is to

describe the stages, developments and pitfalls of an inner journey that is

unfamiliar to most of us.

In looking at this text we might reconsider closely the main term; yoga

and what our associations with the word are? In relation to Patanjali’s

sutras yoga is described in six ways with perhaps number one being the

primary definition:

1. The stilling of the thought waves of the mind – and ceasing to

identify with thoughts through incorrect identification with a

separate sense of I.

2. Union with the divine/core consciousness– whereby we realise our

true nature beyond the conditioning of body and mind.

3. Integration – of all aspects of ourselves: body, mind/emotion and

spirit/consciousness

4. Connection – as in to connect together ( on many levels)

5. Relationship – to self and other.

6. Yoke – in the sense of a harness.

All of the meanings interrelate and arguably one is not more correct or

definite than another. The idea of yoking or harnessing the forces or

energies of mind and body on various levels is a useful idea to bear in mind

for this text, in addition to the other meanings rather than instead of

them.

In the light of Patanjali’s text we could perhaps describe a Yogi(ni) using

modern terminology as someone with a fully integrated personality

gathered around a still boundless centre. This definition includes all the

above ideas and includes the idea of a rounded personality or character

which cannot be developed without engagement in the world as well as

yoga practice.

As we start to look at the path set out by Patanjali, it seems that a kind

and generous but clear and firm, harnessing and gathering of our

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attention is at the centre of the story so that we can look closely at and

SEE CLEARLY our experience of body and mind. In practical and general

terms it describes the path of harnessing the energy of the largely

distracted and outwardly directed mind in various ways in order to draw

that energy inwards to a simpler, clearer consciousness to understand our

inner workings and realise our true essence. The texts describe the

makeup of the mind and the psyche and how to refine our perception in

order to see beyond our conditioned state.

Main Terms

Purusha – Purusha is essentially the same as Brahman, an unchanging

underlying reality or a base consciousness underlying all. Variously

described as ‘The knower’, ‘The seer’ or ‘The witness’ or consciousness

that exists behind the surface activities of the mind. It is possible for

Purusha to be reflected through the subtle quiet aspects of the mind

allowing us clear seeing that this underlying consciousness is our true

nature. The mind, interestingly, is classified under Prakriti or Matter (see

below). Purusha sees things as they are without the warping filter of the

conditioned mind that prevents us seeing and knowing clearly and directly.

The idea of ‘The Witness’ is interesting to consider in relation to

meditation in the form of the question: What is it that is able to

observe our experience of thoughts, feelings and emotions without

identifying with them?

Prakriti – or matter/energy (on gross and subtle levels) - Described as

‘the Known’ – is the primal substance, the matrix of all physical life, the

‘matter/energy’ out of which arises the whole of objective creation

described as ‘the world’. It also includes the physical body, the energetic

body (physiology), The gunas (sattva, rajas, tamas) the elements of life (

earth, water, fire, wind and space) , the psyche, the mind on various levels

(essentially the 5 Koshas, which we look at later in Tantra and Hatha

Yoga)

In this way our nature is described as an interrelating continuum from

gross to subtle – body ( anatomy) energy (physiology), various layers and

functions of mind, feeling and emotion and pure consciousness (our true

nature) .

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The Gunas – are the core ‘energetic expressions’ arising from

consciousness as it begins to form into matter/energy - the base

constituents of matter/energy that can be worked with/balanced to some

degree through lifestyle and diet choices and yoga practices:

Rajas – Active energy.

Tamas – inertia or restraining energy that checks the activity of Rajas.

Sattva – Clarity or harmonizing energy that integrates and balances the

effects of Rajas and Tamas.

The Sattvic state is traditionally described as the ideal for Yoga

practitioners and can be facilitated through balanced practice,

appropriate diet and balanced lifestyle choices. The Sattvic state helps

us prepare for meditation and brings us closer to the subtler areas of the

mind able to reflect Purusha/consciousness. It is associated with the

body/mind feeling light and clear.

Excess Rajas can be exacerbated by excessive stimulation though

caffeine, rushing around and overly driven behaviours for example .

Excess Tamas can be due to sloth, heavy foods and alcohol for example.

In terms of health, Sattva could perhaps equate to something like

homeostasis - a term describing balance from western

anatomy/physiology/medicine. Sometimes the gunas are described in

terms of gross or subtle ‘vibration’ with the sattvic lifestyle meaning we

‘vibrate at a higher level or resolution’. Certainly in terms of health and

well-being we can consider the times when we feel light, energised and

centred (Sattva); as opposed to energised in a driven head spinning way

which is ultimately depleting (excess rajas); or heavy, unmotivated,

slothful and tired (excess tamas), and then relate that to our recent

lifestyle choices. It usually adds up!

Elements – are the next stage of development into matter . They are not

so much mentioned in Patanjali but form the basis of most Asian

traditional medical systems including Ayurveda ( a sister science of yoga)

Earth, Water, Fire, Wind, Space.

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Very simply: earth and water are our anatomy and fire and wind our

physiology and space is the element within which the other elements

function. Often in yoga parlance we talk about the need to ‘make space’ in

body and mind – this allows the other elements to function well in a

balanced way.

Wind is a name given to movement and energy which is often

interchangeable with Prana ( see later)

Purusha and Prakriti and the interplay between the two is the central

feature in understanding of Patanjali’s yoga and the path to liberation.

Sometimes the language can seem a little esoteric and/or symbolic but in

essence still describes what’s been said already.

Purusha is the Male principle of base consciousness and Prakriti the

Female Principle of dynamic activity and the world. ‘The world’ (Prakriti) is

ultimately a manifestation of Purusha/consciousness. Prakriti depends on

Purusha for her life, as the earth depends on the sun, yet Purusha

remains unaffected by the activity of his consort, Prakriti.

Liberation is when Purusha realises its separateness from Prakriti and is a

silent witness to all activity including that of the body and mind. This why

Purusha is described as ‘the knower’ and Prakriti as ‘the known’ ( this is

also where perhaps the dualism interpretation of Patanjali comes from

).This is the state of freedom when we realise we are, in essence,

unattached consciousness (or spirit), but also paradoxically -

consciousness/spirit that animates all manifestation of energy and matter

(which brings us back to non-dualism).

An important implication of this is that Purusha/consciousness cannot

know itself without the stimulation of Prakriti/Matter or the world. We

need the world as a stimulus and reference point to see if we are on the

right path.

Also described in Patanjali as part of this dynamic, is that while Prakriti

cannot influence Purusha, a mind that is operating from the subtlest level

– clearly reflecting Purusha – can potentially influence any other relatively

grosser level of creation – Prakriti – that it chooses. Or it may be that

phenomena are perceived in an unusual way at this level. This is the basis

of the ‘Siddhis’ or Supernormal Powers found in Book 3 of Patanjali.

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A few words to revisit for Patanjali :

Dukkha – The existential suffering/dissatisfaction arising out of the

mind states and incorrect perceptions that arise due to falsely

identifying with a separate sense of self/I. Or otherwise put: the

existential suffering caused by resisting life as it is. This mode of

suffering does though provide a motivation for practice and curiousity.

Samskaras – habits,ruts, entrenched pathways in the brain; tendencies

and patterns of behaviour or reactivity. In jargon terms: subliminal

activators deep in the psyche. Essentially unconscious tendencies (as in,

we are not properly aware of them) that have a significant impact on our

attitudes, choices and responses in life.

An analogy often given for meditation is that the distracted mind is like

the choppy surface of a lake giving no possibility of seeing down; the

process of meditation stills the lake surface allowing a clear view down to

the lake bottom where old objects may be seen – these are the

Samskaras. The increasing awareness bought about by Yoga practice can

allow us to dive down and see clearly these old patterns, hurts and

conflicts and resolve them, thus deactivating negative tendencies.

Traditional language would say it something like: uprooting Karmic seeds

that are waiting to ripen. (See section on Dyhana/Meditation later)

Chitta – The deepest level of the conscious mind – the lakebed where the

Samskaras lie.

Vrittis – Fluctuations of the mind – the multitude of mental distractions

that prevent us seeing down to the Chitta – or lakebed.

Kleshas – literally trouble or affliction – primarily the wrong

identification with ego and the negative emotions, thought patterns and

tendencies that can come out of that.

Vairagya – Non-attachment. To re-clarify this does not mean a

detachment or disconnection from life – quite the opposite – it means

non-attachment to identification with the ego and all the froth and mind

stuff and reactivity that goes with it. So once all that is out the way it is

the most direct connection to life. In its highest form it would be the

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Purusha as ‘the knower/witness’ observing all the activity of Prakriti ‘the

known’ in its proper perspective.

Brahma Viharas – the qualities of Purusha - variously translated as

‘divine abidings’ or the ‘four immeasurables’ . Or highest attitudes or

emotions. Common also to Buddhism. Each one arises naturally in the

unconditioned consciousness state but can be practiced as meditations .

Metta is considered the foundation for all the others. Interestingly they

also have a ‘far enemy’ the opposite, and a ‘near enemy’ which can look a

bit like the original but be coloured by negativity .

1. Metta – acceptance, friendliness and active good will towards oneself

and all of life. This quality/practice is considered to be the antidote to

fear and is the foundation from which the following three qualities

emerge naturally.

Far Enemy: Hatred

Near Enemy: Attachment

2. Karuna – compassion – the feeling of the suffering of others as one’s

own .

Far Enemy: Cruelty

Near Enemy: Pity

3. Mudita – Empathetic Joy – the feeling of joy because others are

happy/successful .

Far Enemy: Envy

Near Enemy: Insincerity , Comparison.

4. Upekkha – Equanimity , even mindedness, an ability to stay steady and

treat people impartially .

Far Enemy: Anxiety/Greed

Near Enemy: Indifference , Disassociation .

3 PATANJALIS YOGA SUTRAS - THE 4 BOOKS/CHAPTERS IN

SUMMARY

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Book 1. – The Book on Samadhi or Ecstasy – 51 verses

Yoga is defined and its characteristics discussed – also presented are the

difficulties in attaining Yoga and how they may be addressed.

The first four sutras of chapter 1 contain the whole of Patanjali’s

message whilst the rest of the book is an elaboration of the message;

this was the presentation style of the time.

The first four Sutras: (In English combining various translations)

1. And now the teaching on yoga begins.

2. Yoga is the settling of the mind into silence (or is the stilling of

the thought waves of the mind)

3. When the mind has settled, we are established in our essential

nature, which is unbounded consciousness

4. Our Essential Nature is usually overshadowed by the activity of

the mind and our identification with that.

In general the settling of the mind, on whatever level is initially possible

forms the basis of the Yogic path and practice in whatever forms it is

taking.

Book 1 also includes

Obstacles to practice and causes of Dukkha – suffering/dissatisfaction.

V 30

Illness

Fatigue

Doubt

Carelessness

Laziness

Attachment

Delusion

Failure to achieve and maintain samadhi

V 31 - ‘These distractions make the body restless, the breathing course

and the mind agitated. They Result in suffering.’

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There is also a description of meditation as a process of increasingly

refined awareness of more and more subtle levels of existence through to

the threshold of pure consciousness. Full enlightenment is when the state

of unbounded awareness is present at all times. (This doesn’t mean there

are no thoughts – just no mistaken identification with them) Essentially

an idea of enlightenment as a fully integrated personality gathered

around a still quiet boundless centre.

Book 2 – The Book on the Path – 55 verses

Describes the necessary qualities to train the mind from a state of

distraction to one of attention. It explains why these qualities are

important and what the practice of them entails. In general there is an

overview including a philosophical assessment of the human condition and

how ignorance arises, and then the practical path of Yoga including the

first 5 of the 8 limbs of Yoga that is the most well known exposition of

the Yogic path.

V2 The causes of Dukkha (suffering/dissatisfaction):

1. Ignorance of our real nature

2. Egoism – false identification to a sense of a separate self.

3. Attachment – to this identification.

4. Aversion – resisting the flow of life – based on 1,2 and 3.

5. Fear of death – as being central in creating a clinging attitude.

V 18 – The world is not denied but its value is seen as to provide us with

experience and thus lead us to liberation. The world is considered as the

manure for enlightenment in both gross and subtle ways. A progressive

level of subtlety of the Gunas is listed – gross, subtle, causal and

unmanifest (existing only as potential) reaffiming the idea that we need

the world (Prakriti) to realise our true identity as Purusha/consciousness.

THE PATH

The eight limbs of Yoga

The genius of Patanjali is that these 8 limbs of the path of Yoga are all

inextricably linked; from the harnessing of the mind by paying attention

to our actions and lifestyle choices and their consequences to how we

feel, through the attention required for Asana and embodiment practice,

through the slow further inward turning towards one pointed

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concentration for meditation where we look through layers of the mind to

our source consciousness. There is a consistent thread running through

the limbs asking us to harness and gather in our distracted ‘monkey mind’

tendencies, see clearly and to integrate and heal all aspects of ourselves,

no less. 1 Yamas – (universal ethics and laws of life)

Ahimsa -Non-violence - and its positive side, love and openness.

Satya – Truthfulness and honesty.

Asteya – Integrity/non stealing or its opposite – giving of time, energy or

things. Recognising that any form of stealing arises out of a feeling of

lack.

Brahmacharya - Traditionally sometimes described as celibacy for

ashram and intensive practice situations: but essentially to do with

conserving life force energy and directing it towards yoga practice

instead . In more general terms, and for most of us living in society,

Brahmacharya refers less to celibacy and more broadly to conserving

energy for yoga practice/study and or life’s more worthwhile activities

and not wasting time on activities/distractions that suck your life force

for no obvious value. We may reflect on what these are as there is

arguably a subjective element to this – but I think we can all identify

when we have spent time doing something that leaves us feeling in some

way satisfied, enhanced or enriched as opposed to something that leaves

us a bit flat or empty or drained.

Aparigraha - Non-Attachment or Non-Hoarding - and its positive side –

giving. Uprooting the tendency to reinforce ‘who we are’ by what we own

or presenting a certain persona. Acceptance of our limitations and just

being ourselves.

The Yamas are given as universal ethical guidance – so not commandments

or rules – more ethics to reflect on. At times when we are in touch with

our pure consciousness the suggestion is we would live according to these

without effort – it would just be obvious as these choices are in alignment

with the nature of that consciousness. But they also help support practice

in the first place, with the suggestion that if you live out of alignment

with them, the mind will not settle and other formal structured yoga

practices will be harder. They are practices to reflect on in that we can

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notice as we go along the effects of living in alignment with these

principles and how we feel, and the effects and feelings in relation to not

following them.

2. Niyama (Guidance for living and personal qualities to cultivate)

Saucha - Purity/Simplicity – simplify life (as much as is possible in this

society) – also part of the seeing clearly the activities of the mind

through meditation. Keeping integrity by just being who you are.

Santosa – Contentment and equanimity – we may usefully look at times of

discontent and what is at the source of it. Trusting in life.

Tapas – Fire / Purification. Variously translated as:

1. As regards practice – it is a clear directing of our energy to practice -

intentionally creating space in our life to practice so that it is something

of a priority. Self-discipline.

2. Also refers to some of the physical/mental purification effects that

practice has in terms of releasing and clearing the conditioning and

tension stored in the various systems and layers of the body.

Svadyaya - Study and Refinement – traditionally study and reflection on

the texts. But also any self-reflective or enquiring activity; active

curiosity about life, our nature and our yoga practice.

Isvara Prandidhana – openness to explorations of something bigger than

our small self-concerns. A surrender into wider landscape of pure

consciousness and an acceptance that on that level we are not in control.

As with Yamas, Niyamas would occur naturally from the perspective of

Purusha/Consciousness but act as a prompting guide in the meantime.

Yamas and Niyamas 2 – V’s 33- 45 are also considered ways of living that

will ensure safety on many levels; for self, family, community, society and

globally. Imagine a world where most people tried to live this way. They

most certainly aren’t to do with reward or punishment in relation living by

certain rules or commandments; they are an experiment in cause and

effect in how we live, how we feel in response to conscious living and how

the world responds to us – a testing of the law of Karma if you like,

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whether how we are living is a cause of mental suffering or a release from

it. In general, as we go about life ,we can notice the movement around the

heart centre in particular and the body in general in relation to ethical

decisions and our general attitudes towards things – if we feel

contraction around the chest, jaw etc – we may reconsider what we are

about to do or reflect on how we are relating to something.

We can consider if this kind of ethical practice as a discipline as a

freedom in and of itself – in that we are liberated from just acting out

every whim (a form of addiction), or just ‘joining in with the crowd’.

The Yamas and Niyamas start to uproot and bring awareness to

Samskaras and negative tendencies. Traditionally speaking we are also

preventing the accumulation of negative karma in form of generating or

giving power to more samskaras or negative tendencies.

In this way our ‘yoga practice’ extends way off the mat/cushion into

everything. Without our regular life we wouldn’t really have a reference

point for our practice.

3.Asana – Sthira (Stable and Alert) and Sukha (Ease, comfort,

release). V’s 46 - 48

That is all that is said about Asana for three possible reasons – one is

that he didn’t consider them very important, another is that they require

a teacher to be taught and another is the practice of them as we might

recognise it was more of a later development. It’s hard to know. Perhaps

it also just relates to our sitting position for meditation – which as we

know – sitting still and upright with stability and ease takes some training

for.

The placing of Asana early in the eight limbs, though, suggests that a

grounding of our attention/awareness in the body as part of the holistic

process of Yoga is very important. It is the beginning of learning how to

turn our attention inward to the felt sense of ourselves. The beginning of

the journey from feeling/working through gross matter towards pure

consciousness. For many of us it is a realistic and convenient place to

start and it is perhaps part of the genius of Yoga that the body is

included in the path rather than ignored or denigrated. A modern term

that has arisen in relation to this is ‘embodiment’ . Embodiment trainings

and practices are now a ‘thing’, certainly in the west.

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There is much to consider with asana training. We are working with and

harnessing universal principles of movement relating to physical laws of

nature and the human body and mind as a whole (Gravity breath etc.) If

we consider all the ramifications of Sthira and Sukha in Asana practice

there is much to explore on that basis. We may ask if the physical natural

laws we work with in Asana practice are natural laws in the same way as

the moral ‘natural laws’ arising from Yama and Niyama? In both cases, we

have to focus on the way things actually work and connect together in

relation to the forces acting on us, and work harmoniously with them,

rather than imposing our will onto the situation. On some level Asana

practice can help as part of the clearing and healing of conditioning,

blockages and tension stored in the various systems and layers of the

body. Also from the yogic perspective, as part of the spectrum of

Prakriti, the body is the mind and a useful way in to explore our deeper

layers and tendencies.

4. Pranayama – sometimes translated as breath control – perhaps

more accurately as energy (Prana) awareness, management and

expansion.

Essentially when we develop a more refined awareness of our inner

environment and are less distracted by muscular tensions and external

stimuli, we can become more attuned to the sense of vitality or life force

circulating the body. In India this is traditionally known as Prana, in the

Far East as Chi, and sometimes in modern parlance it is known as ‘bio

energy’.

Somewhat inconveniently for our science orientated western minds it

cannot be measured or seen in the way that it is described in older

Eastern texts. But many Eastern approaches also describe these

energetic ideas in more tangible terms such as element theories – the

earth as body/anatomy, fire as heat in the body, water as our fluid

systems, wind as movement on many levels including: through blood

vessels, nerve conductivity, tendons, muscles , fascia, neuro transmitters,

endocrine (hormonal) influences, mind movements, emotional movements,

thoughts and then the space within which all this occurs . It’s not

surprising that there is an overall feeling of energy – in harmony or not,

or blocked or not. Wind is a term often used interchangeably with Prana

in some Asian traditions and in breathing practices. It is certainly easier

for us in the west to understand prana in terms of movement through all

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the pathways described above, which produce ‘feelings of energy’ as

opposed to some mysterious unseeable energetic force.

Our breathing has quite an effect on this level. Breathing and our state

of mind and physiology have a direct interrelationship that can be

observed. I suspect this is really the heart of pranayama – the effects of

the breath on our system and mind.

There are a variety of pranayamas or breathing practices all designed to

further refine our awareness and harmonise our system in readiness for

meditation . Having worked with the breath in various ways it can then

come to its own resting condition more easily which supports the

quietening of the mind.

Pranayama V’s 49 –51

5 Pratyahara – Retirement or withdrawal of the senses, also

translated as the return of the senses to their natural function or

cleansing the doors of perception.

Traditionally described as the turning inward of the attention by turning

the direction of flow of the senses inwards. If we consider that the main

role of the senses is to present the mind with information from the

outside world, and that yoga practice is dealing largely with the inner life

then this limb is to help us centre ourselves inwardly on various levels.

Some would say this is a natural process, as the senses will be drawn

towards what is most ultimately satisfying.

When we consider the idea of ‘returning the senses to their natural

function’ or ‘cleansing the doors of perception’ – this can perhaps help us

be aware of the ‘outer’ whilst being connected to the ‘inner’ so we can

live and respond to life in a more centred way with greater awareness

of our inner responses to outer stimuli.

There is no suggestion here of absence from sensory pleasures – in fact

the more the senses are refined the greater the riches they reveal. This

is an area where there is room for experimentation, for example we can

compare how the world looks through narrow hard eyes as opposed to

wide soft eyes. A related type of practice that is interesting is to try to

live more in the back of the body, and then see how the senses feel? And

maybe we end up living more in the centre of the body? Another

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interesting area is hearing; hearing in particular is often given importance

in Yoga and Buddhist meditation teaching – it is reputedly the first sense

to properly awaken in the foetus and the last sense to leave at the time

of death (hence the tradition to read sacred texts to the dying or

‘recently dead’). Often people in a coma, with all other senses seemingly

suspended, report that they could hear. In some forms of Buddhist

meditation – opened relaxed hearing is often given as one of the first

points of attention to widen and expand the mind. In other texts where

Prakriti is broken down more – hearing is said to be the senior sense,

operating through the medium of space, which is the subtlest of the

great elements from which the other four; wind, fire, water and earth

sequentially unfold. It is interesting to experiment with hearing,

particularly relaxed receptive hearing and sensory awareness generally

and how we experience it in different states of mind.

Another description is that with the practice of yoga in general, over

time the senses provide less disturbance to the mind.

Pratyahara v’s 52 – 55

Book 3 – the last 3 stages of the path and the Book on the Powers –

55 verses

Book 3 continues into the last three stages of the eight limbs relating to

Meditation, and is also about Samyama (The simultaneous practice of

Dharana, Dyana and Samadhi) and the Siddhis (powers) that can arise out

of Samyama on various object’s/experiences. The Siddhis in essence arise

out of the relationship between the subtlest levels of mind reflecting

Purusha and its’ ability to influence Prakriti – or how the non distracted

mind can probe deeply into objects and concepts so that they are

experienced in a dimension previously unknown.There are also warnings

about the inherent dangers and distractions from the path that can arise

from the powers and we are advised to move beyond them. In an attempt

to understand or speculate about the Siddhis we could consider that in

quantum physics particles and waves do not behave in the same ways as

the grosser constituents of matter do.

Another way to consider Samyama is that when we experience life

through a non-conceptual meditative state we see things more clearly and

directly for what they actually are.

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V’s 45 - 47 give an impressive list of Siddhis that would indeed be handy!

But we are also given various warnings about getting distracted by them

and falling off the path just as we near completion - for example in V 51.

6.Dharana – Concentration – not to be confused with the kind of heady

concentration with its accompanied furrowed brow that we may be used

to; Yogic concentration is a whole body experience free from muscular

and other tension. The body aspect of concentration and meditation

reaffirms the value of asana practice.

To settle the mind we aim the attention on an object (the breath a

mantra or whatever) and try to sustain it. The mind can be harnessed in

this respect – learning to concentrate is not a mystery, it ‘just’ requires

training.

7.Dhyana – Meditation – When the mind is undistracted – a non-

conceptual awareness arises; or when you can aim and sustain mental

attention effortlessly for a period (some say for a minimum of 12 breaths

for example) then awareness arises – again this is not a mystery. Over

time we may find that attention on the chosen object of concentration is

less necessary to stay in open non-conceptual awareness. This is where we

would start to enter the more subtle realms of the mind – it can be

blissful at times though we may also find some helpful trouble lurking in

the form of the Samskaras – we may see/experience these as repeat

thought patterns/emotions or feelings we can then investigate and let go

of in the light of bringing them to consciousness.

A teacher or mentor can be helpful to reflect and clarify your experience

but essentially as we get to more refined states we try to let go each

time we feel contraction/tightness in the body/mind . Each time we shine

the light of awareness on a samskara or tendency and let go of it instead

of allowing it to take hold of us – it loses its power or grip over us – or put

another way we burn off our karma this way; you have to feel it to heal it.

Strong emotional release is possible sometimes (though not necessarily) –

but if there is any trouble that arises and seems unmanageable then

professional help may be advisable. Traditionally a yoga teacher may have

taken on this role – but in our culture this may not always be a good idea.

Teachers who make themselves overly available in this way perhaps need

to be viewed carefully.

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8.Samadhi – Ecstasy or pure awareness (Purusha) - relates to further

varying levels of deep absorption (through the subtle layers of the mind)

so that we are connected into Purusha. According to some authors there

are as many as twelve layers of Samadhi (though how someone would be

counting this in non conceptual meditation, or determining when one layer

changes to another, I’m not sure?).

The levels relate to progressively more subtle levels of the mind until the

final level when Purusha shines cleanly through the lens of the mind and

you can see clearly, as when having cleaned a dirty window. These deeper

levels are reached partly by the length of time in undistracted meditation

and partly by the process of letting go through the deeper levels of

conditioning stored in the mind. It is seemingly possible to become

familiar with these deeper levels so it becomes ‘easier’ to reside in them

and to stay with them to a degree in ‘normal waking consciousness’. It’s

not that thoughts and normal processes stop, more that we no longer

identify with them in an attached way that restricts us.

Even if it is hard to maintain that type of awareness in daily living,

experiences of this kind from deeper meditation can sustain us and stay

with us on some level and likely they will change us in some way. In

addition these experiences can have a significant impact on how we then

perceive things and choose to live thus bringing us back full circle to the

practice of Yamas and Niyamas, which may, from a changed perspective,

seem the ‘natural’ or ‘obvious’ way to live.

When we are able to reside in Samadhi all the time we would be in the

enlightened state – this would not be living in some kind of daze, but

seeing and experiencing life from the perspective of ‘the witness’ or

Purusha or pure consciousness - so we would be involved fully in life and

all its attending drama, but see it in its proper perspective. Someone who

is liberated in life is known traditionally as a Jiva-Mukti.

Book 4 – Book on liberation – 34 verses.

This book presents the possibilities for a person who has understood

their nature as pure consciousness – in essence the mind is the servant

and not the master. There is further philosophical consideration of the

path and the enlightened state.

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Books

The Yoga Sutras of Patanjali – Alistair Shearer

How to know God – Christopher Isherwood and Swami Prabhavananda.

Yoga Unveiled – A Users Guide to the Yoga Sutras of Patanjali – Godfrey

Devereux.

All books are good – some beginners to the subject prefer Shearer.

Christopher Isherwood’s has stood the test of time, and Godfrey

Devereux’s is possibly more Humanist in approach – but maybe a little

harder without having read another version first.

It is interesting to consider that all of these authors seem to interpret

Patanjali ultimately through the filter of Vedanta (i.e. non-dualism),

seeing that as the ultimate goal.

Possible inquiry questions to consider for our session ( in no particular

order) :

Are we clear about Dualism and Non Dualism? – How do you understand

them?

What do you understand by the various meanings of the term Yoga. P.4

What do you think of the Brahma Viharas and their near and far enemies

? p.9

How do you feel about the external world being necessary in order to

become liberated?

How might we practice the Yamas and Niyamas from the perspective of

body/mind direct experience and sensation?

Can the same rules apply to our Asana practice?

Do you think that the Yamas and Niyamas bring us into alignment with

something? If so what?

What might the Gunas tell us about our approach to Yoga Practice?

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What do you think the Witness/Consciousness state that is able to

observe our thoughts, emotions, feelings, sensations without identifying

with them is ?

How do life and objects in general appear from the perspective of the

Witness/Consciousness, without the conceptual attatchments? – Can we

experience life in its essence without the concepts and stories attached?

The Purusha/Prakriti dynamic, along with the notion of the Siddhis, raises

some interesting questions about the relationship between matter and

energy and mind. Modern quantum physics has concluded that Energy and

Matter are one and the same which fits with Prakriti nicely – but can

consciousness influence matter? If so in what kinds of ways?

Do you like the description of Liberation or Yoga as being ‘A fully

integrated personality gathered around a silent boundless centre’? Why

or why not?

As we practice more deeply – do our negative tendencies or Samskaras

seem to ‘get worse’ ? If so Why ?

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