Friday, December 7, 2012

Burning the Seeds

A recent article in one of my husband's audio magazines mentioned a study on sensory deprivation chambers.  All of the subjects isolated in the chambers began hallucinating within a maximum time frame of 45 minutes. It was unclear as to whether the hallucinations were pleasant or not, but it was clear that the visual and auditory images were products of their own minds and not invoked by external stimuli.  Yoga calls the movements of mind that produce outcomes "vrttis"(vrit-tees).    Vrtti means revolving or whirled, like a whirl pool or whirl wind.  

Patanjali delineates 5 vrttis or movements of consciousness.  The first is called Pramana, which literally means to place (Pra) the mind (mana) correctly.  This is often described as correct knowledge that is verifiable and intuitive.  The second movement is called Viparyayo and is often translated as incorrect knowledge.   It may mean that we don't have the whole picture, or that what once seemed logical, is no longer valid as we get more information, or have a change of heart.  The third movement is called Vikalpa, meaning fantasy or imagination.   The forth is Nidra or sleep and the fifth is Smrtayah or memory.

 The vrttis are described in Sutra I.5  by the verb "Klishta" which means "to make trouble"  and "aklishta" meaning to "not make trouble".   Yoga is a process for sorting out the troublesome from the trouble free mind states in order to live in freedom from the mind's own tyranny.  All of the vrttis can be very useful for problem solving and creative thinking,  when they are "aklishta"   But these same vrttis can cause great suffering when they are "klista".   We can all relate to times when our minds' obsessions based on false or incorrect knowledge have caused us, or those around us, great trouble.  If you've seen the movie "Ruby Sparks" you know that getting and controlling your fantasy can come with huge consequences!   Memories can bring us great joy or be tinged with afflictions that start an entire chain reaction of fear, attachment and aversion.

Reducing the trouble making aspect of the vrttis is the key to freedom.   For the psychologically healthy, this is primarily an internal process of distancing the self from the power of the vrtti through witnessing the thoughts in a gentle, non-judgemental way.  The vritis may be active, (in the forefront of consciousness--something is really bugging us), distanced or separated (in the back of the mind), attenuated (losing its grip on the mind), or dormant (latent and waiting for the right circumstances for it to spring up).   In any of these stages, the vrttis have the potential to be klishta, or troublesome to the mind.    But there is one more stage which the yogis call "burning the seed".  Just as a dormant seed in winter is waiting for the right conditions in the springtime to sprout, a troublesome thought may lay in wait and spring forth to agitate us given the right scenario.   I used to joke that my visits to my family of origin were my annual enlightenment check up.  Not surprisingly, as I have examined my own troublesome thoughts and attitudes,  my family members have all become much more well behaved people (Ha ha).   Many of the seeds have been burned.

A friend attended a wedding recently where she ran into an old boyfriend with whom she had a very bad breakup.   It was so bad, in fact, that she had made it clear to him in no uncertain terms, that, if she should ever run into him, he was not to even acknowledge her presence!  Well, seeing him started to activate some dormant seeds and she proceeded to avoid contact with him.  During the reception, while sitting at a table, a relative of this person came and sat beside her.  She proceeded to tell my friend of some hardships that the old boyfriend had undergone and was still struggling with.   At some point into the conversation my friend said, "My heart opened and all the animosity dropped away and I completely forgave him.    I know that all of the (negative) energy was completely gone forever." The seeds were burned.   Later that evening she even introduced him to her husband!

The 3 most effective means of "burning the troublesome seeds" that I know of are forgiveness, compassion and gratitude.   Criticism and judgement keep the seeds of trouble alive.  But judgement and compassion cannot exist at the same time; and criticism and gratitude are mutually exclusive.
When we can listen to our own troublesome minds with the compassion and gratitude that we use to listen to a  heart broken friend klishta becomes  aklishta,  trouble is transformed into clarity and peace.
Deeper, stronger and more profound transformation occurs in the stillness and silence of meditation.  Then spiritual and practical insights, no longer blocked by trouble, more easily come to the forefront of awareness.


Monday, March 12, 2012

Something occurs to me

I haven't been to my website in awhile.  I think about going there often.  Since I am not a computer geek,  just thinking about maintaining the website makes my cortisol levels rise.    I have everything written down in the exact order to get to the starting gate, but it still hasn't happened hassle free.   Today, the log in wouldn't accept my password, then it wouldn't even take my customer name in full.  So, I'm writing the blog first and will get to the homepage update later, when the stress hormones balance out again.  One of the best quotes I've heard lately is from Robert Frost, "How often does something have to happen to us before something occurs to us".  In this instance it could mean that I need to delegate the website maintenance to a paid professional, or it could mean yet another opportunity to apply the skillful actions that yogic wisdom and discipline call for, such as being Asana.

With concise clarity, Patanjali describes the nature, process and result of being the Asana in Book II, sutras 46-48.

II:46  Sthira sukham asanam
II:47 prayatna saithilya ananta samapattibhyam
II:48 tatah dvandvah anabhighatah

The word asana was mentioned by Patanjali long before the term became associated with the modern yoga practices of physical postures.   Asana is a seat, situation or place.  Asa implies a sense of reigning or royal.   That royal seat or place is said to be "Sthira" or changeless, resolute, and firm and "Sukham",  pleasant, happy, and easeful.  To me this says that the royal seat of the soul is changeless and easeful.   Patanjali gives even better news with the next sutra (II.47) that describes the process of coming to the seat by applying "Prayatna" correct or appropriate effort that is "Saithilya"  relaxing or unwinding and through "Samapatti"  total meditation on that which is "Ananta" or infinite.   Often our efforts are frustrated simply because of trying too hard.   That hardness blocks energy and intuition that could unfold naturally and simplify many seemingly complex situations were it not blocked and choked off by stress.  Intuition by definition is the simple act of knowing without analysis or argument.   It is not limited by the senses or the rational mind or the ego.  It is the infinite wisdom available in the moment and sufficient for the situation at hand.   It is an aspect of our True nature.

Finally in II.48   Patanjali says that when established in the seat, one is not disturbed by "Dvandva" dualities or opposites.   The pull of opposites creates tension due to setting up preferences which lead to attachment and aversion.  I know I'm locked into a duality conflict when my attitude or actions are disturbed by the following sentence;  'I would do (fill in the blank),  but its too (fill in the blank).   For example,  I would do my yoga practice but its too (hot/cold, early/late, the floor is too hard/soft,  I'm too busy/bored…blah, blah, etc).   Sri Daya Mata,  president of Self Realization Fellowship for decades prior to her passing in 2011, was known for her evenness of mind and equanimity with whatever task was before her.  Her colleagues often remarked that, unlike most of us who sort tasks according to our mood or preference,  Daya Mata would take up whatever task was before her with an equal sense of  interest, focus and sense of purpose. 

My translations from current understanding of these sutras are:
II:46 "The seat of the soul is changeless and easeful"
II:47 "The seat of the soul is realized through relaxed effort and total meditation on the infinite aspects of Self (peaceful, intuitive awareness)"
ii:48 "Then, one is invulnerable to the dualites"

I love the saying that we teach what we most need to learn.   This blog has served as my own little pep talk. It occurs to me that the message has brought a sense of unwinding to the nerves and a reminder to get back in "the Seat".   So now, with resolve and ease I can return to the task of updating the website.