Yoga Defined

With Commentaries 1 - 20

1. What is Yoga?

Yoga is a scientific system of practices or techniques which has evolved from intensive studies of individuals who displayed an ability to rise above the norm. This system of practices opens the door to mastery of the self and divergent realities.

2. Yoga is the process of recognizing the identification of the inner self with the thinking brain; and separating the two,

The Western world has prided itself as being rational, identifying the self with the thought process. Descartes is quoted “I think, therefore I am.” Normal un-evolved persons in the world of social law experience no separation of the brain from self and believe that “self” is the same as their thoughts. This is the result of societal conditioning which teaches obedience and conformity to external social laws through constant judgment. All thinking and/or actions are then modified by this judgmental conditioning.

Yoga offers practices which develop an awareness of a separation between one’s conditioned and thinking brain and an inner observer or self. The practices of yoga lead to freedom from constant judgment, recriminations, guilt, desires and the resulting misery by reducing control of the chattering brain. The practices of yoga allow one to perceive social conditioning for what it is and then to break its bondage. 

3. allowing the inner self to stand in its own true form;

Once false identification of the self with the brain is overcome, the awareness of one’s true nature or form becomes manifest. The practice of yoga allows one to become aware of an independent inner self, separate and free from the demands of the body, brain and external conditioning.

4. while understanding that one can choose to identify with any role at other times.

On gaining freedom from the conditioned self or programmed thinking of the brain, one becomes free to choose any role or identity. As an example, a profession can be learned and then the identity of the “professional” assumed, which overrides the earlier conditioned notion of self. An actor first learns lines in a play. But in order to make a role “real”, the actor must forge an identification with the role. It is possible to step out of the world of boredom and misery and choose to play a role in an ecstatic world.

Young people are capable of choosing different roles with ease. As an example, children play make-believe roles which become real as they fully play the part. Opposing this choice of roles is the steady pressure of society that forces one to “be your self” and to be consistent, normal, and respectable. Gradually the role of being your self becomes the only consistent reality in the world of law.

5. There are 5 kinds of painful and pleasurable states of the mind;

6. free, inverted, deluded, sleeping, and remembering.

7. The free mind has no barrier to direct perception and experience and is not impeded by false cognition.

Yoga literature describes the free mind state and calls it “Turiya.” The definition of the free, unprejudiced mind is fundamental to modern science yet little recognized outside of science. Our culture is conditioned to believe “if it is in print, it is true” or “ if everyone is saying it, it must be true” or “if we say it often enough, it will become true.” Direct experience and perception that is verifiable is directly opposed to “believing.” The Western educational system does not teach the majority of its students how to acquire or evaluate wisdom. Churches, politicians, and institutions encourage a “believing” rather than a “discriminating” populace.

The free mind lies within the inner self which is able to observe and direct the functioning of the brain. The inner self can distinguish or discriminate between acquired ‘facts’ or wisdom and imminent or manifesting Truth.

Creative people and mystics have described an unusual controlled state of mind wherein the self experiences another world and touches knowledge unavailable within normal cognition. Spiritual or yoga practices as well as poetry, art, and music can open the mind to this creative state. It should not, however, be confused with day-dreaming or illusion.

8. The inverted mind interprets truth as falsity not related to actuality.

Ancient alchemists argued that social truth becomes inverted or that accepted “good” is actually evil and vice versa. We are conditioned to believe that death, opposition, pain and suffering are evil; whereas security, peace, comfort, and happiness are good. Truth may become apparent when “good” is enforced or “evil” is withheld. A famous movie demonstrated the misery of the absence of death. The welfare system of doing good seldom produces happiness among those dependent upon it. The material world is perceived to be reality, the spiritual to be ephemeral. A life of ease is the goal of many, but striving and effort are the only means of self-growth and evolution.

The inverted mind also expands a portion of truth to falsity. For instance, if one believes in a political party, then anything a politician of that party advocates must be right. Promoters and advertisers rely upon “half-truths” leading to false concepts. Inversions of the mind are often the result of lazy or wishful thinking.

9. Delusion is the correct perception of the nonexistent.

Erroneous belief or delusion is a powerful tool for evolution or destruction. Controlling institutions keep populations happy and cooperative by leading them into the belief or acceptance of a non-existent reality. Creative people tend to become deluded with a vision and can then use special powers, as developed in yoga, to make the vision real. Many practices of yoga start with imagination and then develop a delusion and finally a reality. One can use similar techniques to color one’s perception of reality as miserable or ecstatic.  

10. Sleep is the absence of conscious involvement.

During sleep one loses the ability to direct or control the world being experienced. One becomes trapped in any experience or thought process which presents itself, and finds oneself without purpose or ability to escape. This can be related to the loss of independence under the influence of drugs, emotions or illness. Many mystical groups consider average persons to be ‘sleep walkers’ without the ability to control, create or fully perceive their reality.

11. Memory includes the collected wisdom of self and society.

The state of remembering is the accurate recalling of either direct experiences or indirect experiences, which are written histories or experiences related by others. Day-dreaming and imagination are deliberate self-imposed delusions, not accurate reconstruction of the past.

12. These states of the mind can be completely controlled through renunciation and dedication.

Before one starts the yogic practices, the mind is perceived as uncontrollable, yet this sloka assures one that in fact the mind can be controlled. The first requirement is dissociation from the thinking brain by renouncing the importance of and identification with conditioned thought responses. The second step is dedication to a better world and self than the old conditioned one.

13. Dedication is maintaining a direction through life,

14. that is firmly grounded in long and continuous effort.

Two levels of dedication exist. One is the sense of direction throughout life which exists deep within the self. This dedication may initially be manifested by a yearning to fully live or to explore life. It may also be evidenced by a basic drive to better the world or to explore the mysteries of life or simply to serve a higher power. Such fundamental drives define the path that one follows through life.

The second level of dedication exists at a more conscious level and serves to direct one into vocations, marriage, studies, hobbies, etc. Also included at this level is the image of the self or the role that one chooses to play. Each person dedicates to and plays a variety of roles, for instance as a parent or sibling in the family setting and as a worker or supervisor at the workplace. The important aspect is the effort used to reach from “what is” into “what is to be.” The qualities required in this effort will be further elaborated upon in later chapters. Dedicated effort becomes the key to effectuating change both in the mind and in the outer world.

15. Renunciation is the removal of thirst for direct and indirect experiences.

There are two steps in controlling mind states that are also required in the process of creativity. In order to create anything, one must first “clear the slate,” “choose a clean canvas,” “empty the stage.” Renunciation in this context is this process of erasing or “veiling” old worlds so that they do not intrude in new ones. Only when one is free of the remnants of the odl can one begin to create anew, using skills, tools and materials from past experience but combining them in new ways. Renunciation here means removing the attachment to pseudo ‘truths’ or concepts and stored perceptions of past experiences that have no bearing on a new world.

In the process of mind control, Renunciation is not like amnesia, a total wipe out of past reality, but instead is a letting go of the thirst/attachment to it. One becomes a caretaker or steward rather than a slave to or owner of one’s own memory, beliefs and thoughts.

16. The greatest renunciation is accomplished by identification with Divine inner power which shields one from opposing forces.

Belief in Divine inner power carries the recognition that one’s immediate actions and thoughts arise from a source other that the conscious brain. The Divine power may be perceived in the context of various religious connotations as “Lady Luck,” as the subconscious mind or simply as a Higher Power. Many atheists have a solid faith that “things always work out.” Patanjali ascribes whatever causes “things to work out” to the Divine.

We are conditioned to believe that we control our immediate life despite our experience to the contrary. It is only when we allow the hidden power of the Divine to flow freely that we can truly observe, enjoy and evolve in the extant moment. An example of the lack of identification with the Divine is the fear felt in facing the future. Strength can only be found when there is trust in the future, that all will work out for the best.

17. One practice is concentration on the form of an object which leads one to experience the blissful functioning of the mind and the source of thoughts.

This practice is called dharana or concentration and consists of focusing the senses initially upon one object and then on the form of the object and then on the basic nature of the object. During this process, as the brain excludes intervening and disruptive thoughts, a serene state of mind is found. Occasionally a thought will enter in seemingly slow motion, since it is alone and its source can be detected. Initially the source may be perceived to be only a direction, but later the context becomes apparent and finally the specific source becomes known.

18. Another practice is meditation on the self before it was born or upon the eternal nature of the self.

This meditation is a step beyond concentration in that not only are thoughts suppressed, but any conditioned self-identification or expectations are also suppressed.

19. Meditation on the source of inner vital energy leads to the merger of self with the blissful energy flow and separation from the physical body.

As one meditates on the source of inner vitality or shakti, the flow of vital energy increases and becomes extremely blissful so that one identifies with that flow, merges with it and rises with it beyond the physical body. This is an advanced meditation that requires finding an awareness and appreciation of the flow of energy through the body. This is then followed by reaching for the source of the energy which leads to the explorations of the “yoni” within the “muladhara” or to a sexual-like center above the perineum and behind the genitalia. Once this center is found and properly controlled, one can merge with the energy flow as described above.

20. Another practice is observing the in-flow of wisdom which requires intense energy coupled with faith in the Divine.

This practice is opposed to the average Western concept of praying to God in that one is opening to the Divine and essentially listening. Many people who earnestly seek answers to problems trusting that the answer will ultimately come are using this practice.

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