Yoga Sutra Verse of the Week YS 2.1 - 2.11
Sunday, March 4, 2018 at 11:19AM
Dennis Young

YS Part Two: Sadhana-Pada The Path

2.1 The practice of Yoga-In-Action (kriya-yoga) gradually brings about: 1) the release (elimination) of one’s resistance to the flow of life (tapas); 2) attunement to one’s true identity and nature (self-realization or svadhyaya); and 3) alignment with Inner guidance and Nature in the world around us (ishvara-pranidhana).

2.2 These three outcomes support the development of Samadhi (progressive attunement to the nature of reality) and sytematically reduce the interference of the kleshas (mind/body disturbances).

2.3 The kleshas are the five major resistant mind/body patterns (disturbances or interference patterns) that block self-realization and cause suffering. They are: avidya or ignorance; asmita or individuality; raga or attachment/identification to objects; dvesha, meaning aversion to objects; abhinivesha or clinging to the forms of life as if the were life itself as well as fear of the loss of those forms.

2.4 All of the last four mind/body interference patterns or disturbances (kleshas) originate within the first one: avidya, or a basic ignorance of the nature of reality. And each of these five disturbance patterns (kleshas) exists in one of four conditions: dormant or latent, attenuated or weakened, interrupted or temporarily suspended, or active and generating resistance to varying degrees.

2.5 Avidya, or ignorance of the true nature of reality means 1) confusing the temporary with the eternal 2) being mistaken as to what constitutes purity and confusing the pure with the impure 3) being attuned to misery instead of appreciation and 4) substituting objects of perception for the self, the perceiver.

2.6 Individuality (asmita) consists of confusing the part of the power of the mind that “consciously knows” and speaks as “I” with the one, actual, true self-nature.

2.7 Attachment to and identification with objects, (two degrees of the same thing) (raga) stems from the attraction of the mind to those objects of experience that are associated with remembered experiences of comfort or pleasure.

2.8 Aversion, (dvesha -- the opposite of raga or attachment — dvesha is the impulse to avoid) is the consequence of a mental association with a remembered experience of pain, sorrow or suffering.

2.9 Even in the wise or learned person, there is a powerful momentum toward the continuation of identification with objective, outer life and a fearful resistance to the loss of one’s sense of objective identity. This is the final klesha: clinging to physical life, worldly life (abhiniveshah).

2.10 If these five types of resistance can be experienced in their subtle, merely “potential” form, they can be reduced or eliminated by dissolving the understanding-sense-of-things that gave rise to them and resolving that energy pattern back to it’s source.

2.11 The progressive experience of sensing mind-patterns on subtler and subtler levels allows us to experience these resistant thoughts at these subtle levels where the resistance can be resolved and the energy released.

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