It is a widely held idea in Eastern philosophy, that mankind is born to suffering, but there is a way out: it is called the path of Enlightenment or Realization.

Many people, perhaps with good reason, are doubtful about the idea that there is such a higher state of being. But about this, there is no question - everyone recognises that there is a great deal of suffering, mental stress and ill health, that needs to be healed. 

And we can observe that as we improve our health and feel less stress, we are also able to make better, more balanced decisions, we are able to be less reactive and to feel more free.

But can we end all suffering and feel totally happy and free? Perhaps this aspiration is a bit too much? Can we live in peace and harmony with fellow sentient beings, feel contentment, fulfilment etc… perhaps these things are not too far beyond our grasp?

These things are, at very least, worth striving for - and these are the foundation for the path to Realization.

What is Realization? Is it a state of being or a process of realizing something, of recognizing, uncovering, revealing - all these words imply process - enlightenment or realization is a process - a process of recognising, feeling, experiencing the true nature.

Realization dawns gradually.

Following on from Patanjali’s famous definition of yoga as - chitta vritti nirodhah - or “yoga is concentration of the mind” - comes a less famous sutra - tada drashtuh swarupe avasthanam - this explains what happens during the state of concentration:

“The witnessing Self is established/experienced in its true form/nature” 

and in the next sutra:

“While at other times this witness becomes enwrapped in the continuous changing nature of the mind” 

The word avastha - as in - tada drashtuh swarupe avasthanam - has a special use in Indian philosophy - avastha means “state of being”. During concentration, we feel the Self is established in its essential being.

But the very nature of this Self is immutable - unchanging - always one and the same - the eternal blissful, conscious true nature - only the mind goes through these mutations, the highs and lows, pleasures and pains, successes and failures - these are all in the mind - the Self is the part of us that never changes, the part that witnesses everything.

So, it is not the Seer that is established in its true form. The Seer is always in its true form, is always the witness, bliss-filled, conscious and real, while the world presented to us by the mind goes through continuous mutation and change.

The mind is a useful tool. We can gain so much pleasure, experience and wisdom through the mind. But, today our minds have become terribly corrupted and no longer function in a wholesome way.

The main problems we have, according to Patanajali, are excessive attachment to pleasure, body, mind and ego and the pain and suffering of separation from what we cling to, that culminates in the fear of death and the struggle for survival.

These stresses lead to constant mutation of the mind. Everything we perceive and experience is coloured by these stresses - and this limits our objectivity and the degree of pleasure or pain, that experience provides.

In other words, contents of the mind are constantly mutating, and therefore cannot be considered to be real. One could argue that we have a snapshot of “reality” in one moment and then another in the moment that follows, but a reality that constantly changes, can only be perceived by a reality that does not.

The inner Self is recognized by this fact - it is the still point, the witness, the unchanging entity- this is the target aimed for in practice. It cannot be perceived because it is the perceiver, but it can be experienced, because it is also the experiencer - its nature is supreme bliss - and it can be inferred by a deep state of calmness, peace, total tranquility of the mind and senses.

The process of deepening this experience is called samapatti. Meditation is a process that takes place not just over the period of sitting, but over the cumulative process of sitting for days and years. 

As one achieves more success in meditation, the pleasurable memories of these states increasingly fill our mind, while the afflictive memories subside. But increasing our pleasure through meditation does not eliminate the sources of pain.

Though we have some success in meditation, we are always brought back by pain or stress of some kind. This is caused by the afflictive samskaras that still live in the unconscious.

These are the obstacles. But these are also the sources for meditation and growth. The afflictive charge attached to memory is dissolved through analysis and discrimination (viveka) - those samskaras are rooted in the unconscious and cause a continuous imperceptible chronic stress on the body and mind.

But because of this they can be uncovered and identified. Through meditation on these afflictions, we can release suffering, we can release the conditioned reflex, reactivity, patterns of the mind, pains from the body… this is the process of yoga.

The practice of yoga is to become totally healthy in mind and body. When we can experience such ease, peace, relaxation, clarity and freedom - there is no need to desire more. Realisation is totally averse to ambition or desire. When you are in total peace and feeling wholesome and healthy in the body, how can your true nature not shine?

~

Ashtanga Healing Retreat
October 4-6 in Karkur
(early bird price before September 15)