yoga as a path to a life of well-being

© 2016 Finding the Midline, Ltd. www.findingthemidline.com 1

Yoga as a Path to a Life Of Well-Being An overview

I. Introduction.

We’ve defined a life of well-being as a life filled with positive emotions, engagement, meaning, accomplishment, and nurturing relationships. This course is directed toward achieving such a life. We also talked about the fact that we each have patterns of thoughts, such as fear, bias, prejudice, preconceived notions, or perhaps tendencies to anger or jump to conclusions. These patterns can lead to precipitous behavior that keeps us from attaining that life. Tonight, and for the rest of this course, we will focus on how yoga practices and philosophy (collectively, “yoga”) offer a pathway or road map for creating a life of well-being. Yoga does this by helping us learn how to perceive and react to the world in a way that allows us to see the world with clarity and awaken to life’s invitations, what I call “Midlines.” Yoga teaches us rules of conduct that help us get along in the world and take better care of ourselves. These lessons instill in us the emotional resilience and judgment that allow us to make the choices that best serve us on our path.1 Today’s talk provides a short overview of yoga and why it is such an ideal roadmap for a life of well-being.

II. What is yoga?

First, let’s look at what yoga is. Keep in mind there are numerous definitions of yoga and ways to practice. If you have an interest in further study of the history and evolution of yoga, consider The Yoga Tradition, Its History, Literature, Philosophy and Practice, by Dr. Georg Feuerstein,2 and Yoga Immortality and Freedom, by Dr. Mircea Eliade.3 According to yoga scholar B.K.S. Iyengar, the word “yoga” comes from the Sanskrit root yuj, which means union, communion; to bind, join, attach, or yoke.4

1 Dorigan, William (2013). Finding the Midline. Winter Park, CO: LuHen Publications, LLC. 2 Feuerstein, Dr. Georg (2001 ed). The Yoga Tradition. Prescott, AZ: Hohm Press. 3 Eliade, Mircea (2009 ed.) Yoga Immortality and Freedom. Princeton, NJ: Princeton University Press. 4 Iyengar, B.K.S. (1979 ed). Light on Yoga. New York, NY: Schocken Books, at 19; see also, Yoga Immortality and Freedom, at 4.


Dr. Edwin Bryant translates yoga as “union with the divine.”5 Yoga also means “connection” and we will use that term quite a bit in this course. The question then arises: “union or connection to what?”

A. The answer to that question depends on the perspective of the practitioner. Mr.

Iyengar states that yoga is about union of the individual self with the Universal Self, “communion of the human soul with Divinity.”6 Dr. Bryant writes that the point of yoga is meditative absorption on a single object,7 and that the ultimate goal of yoga is Asamprajnata-samadhi – a state of awareness in which we discern nothing but the pure self.8

B. In some schools of yoga, the Divine, or God, is considered separate from us.

Philosophies that consider the Divine as “separate” from us are generally called “dualist” philosophies.

C. By way of contrast, there are also non-dualist yoga philosophies that believe

that the Divine dwells in the world as each of us, experiencing the world through each of us.9 For our purposes, this viewpoint is considered a “non-dualist” Tantric point of view. “Tantric” has a number of definitions, including “unfolding,” “continuous process,” or “extending knowledge.”10

D. In certain yoga philosophies union or connection with God requires

overcoming the distractions of the material world because God is considered separate from the world.11 The goal thus becomes attaining freedom from worldly influence and attachment. Some yoga philosophies view the world as an illusion.

E. In contrast, the philosophy that forms the basis of this course is a non-dual

Tantric philosophy that teaches that everything in the material world, including 5 Bryant, Dr. Edwin F. (2009). The Yoga Sutras of Patanjali. New York, NY: North Point Press, at xvii. 6 Iyengar, B.K.S. (2011 ed). Light on Pranayama. Uttar Pradesh, India: HarperCollins Publishers, at 4. 7 The Yoga Sutras of Patanjali, at 314. 8 The Yoga Sutras of Patanjali, at 315; 564. 9 Brooks, Dr. Douglas R. Public lectures. Dr. Brooks website is: www.rajanaka.com. 10 Yoga Immortality and Freedom, at 200. There are numerous schools of non-dual Tantric philosophy. My primary teachers are Dr. Paul Muller-Ortega (Kashmir Shaivism) (www.bluethroatyoga.com) and Dr. Douglas Brooks (Shri-Vidya, Auspicious Wisdom; Goddess-centered) (www.rajanaka.com). Both are prominent scholars currently teaching and expanding these traditions through their research and writing. 11 See, e.g., The Yoga Tradition, at 341–342 ([describing the mindset leading to the questioning in India of why spirituality required such an austere view towards the world]: “one must transcend the human condition and human conditioning;” [thinking of] the body-mind as an enemy that has to be overcome”).


but not limited to human beings, is a manifestation of the Divine. Nothing in the material world is separate from the Divine; nothing is an illusion.

F. This particular non-dualist Tantric point of view necessarily requires that we

connect with all of the world, not detach from it, if we seek union with Spirit. This is the case because it is in the world that Spirit resides. From this perspective, yoga means connection not only with our own inner self, but also with our family, friends, workmates, community, strangers; in fact, connection to the entire world and the planet.

We seek this connection because Spirit exists everywhere in an endless diverse

array of manifestations.12 Through this continuing process of making connection we create a life that is constantly unfolding into deeper and deeper levels of richness and fullness. By participating fully in life, offering our particular strengths, we create meaning by expanding the collective human consciousness. This is a true Tantric path.

G. You do not need to adopt this non-dualist Tantric viewpoint as your personal

spiritual belief in order to benefit from this course. Regardless of whether you personally believe in connecting to a Divine energy or a Supreme Consciousness, a non-dualist Tantric philosophy urges us to make connection with others. This philosophy encourages a thirst to discover, to become deeply curious as to what particular strengths and gifts each person possesses; what magic might exist under whatever veneer they present to the world. We develop a burning hunger to know those same things about ourselves. We become hungry for interaction so that we don’t miss that person who sees something in us that we might be missing and who is willing and able to convey that potential to us. This urge to find the essence of others and find resonance in shared positive emotion is the very definition of love13 and an obvious key to creating and sustaining nurturing relationships.

Only through these connections can we fully taste life. Only through

relationship and varied experiences can we fully explore what the world has to offer us and what meaningful contribution we can offer. It is through a deeply-rooted, insatiable desire to know ourselves that we connect to our deepest potency, fully experiencing positive relationships, joyfully and passionately engaging in meaningful pursuits, and savoring wonderful, nurturing

12 Dr. Douglas Brooks stated: “As yogis we mean to engage deeply, to yoke ourselves. To what? To each other, to the things we understand to be of worth and value, to the possibilities a universe so vast offers. But to create deeper engagement we must nurture a conversation of peers.” From interview: Brooks, Dr. Douglas. “Conversations & Statement re: John Friend & Anusara Yoga.” Elephant Journal. Feb. 15, 2012. http://www.easybib.com/guides/citation-guides/mla-format/how-to-cite-a-interview-mla/ 13 Fredrickson, Dr. Barbara (2014). Love 2.0. New York, NY: Penguin Group (USA) LLC., at 17; Frankl, Dr. Viktor (2006 ed). Man’s Search for Meaning. Boston, MA: Beacon Press, at 115.


relationships. This is full on connection with the world – it is yoga from a Tantric perspective.

III. Historical overview of yoga up to Patanjali.

The history of yoga is an ongoing story of generations of people attempting to figure out how to live in harmony and purpose with each other, Spirit, and nature. This history contains texts and entertaining, insightful stories about what constitutes a life rich in meaning and relationship. When we study these texts and their commentaries, as well as the stories, we see how one of the oldest surviving cultures on our planet developed a sense of what is important to each of us as human beings and as part of a larger society. For over 3,500 years Indian culture has immersed itself in a serious conversation about life’s important questions, including: Is there a God or creator? If so, what is the nature of God? What is our relationship to God? What is our relationship to each other? How can we get along with our neighbors? What is our relationship to nature?

Let’s briefly look at some of this rich history:

A. The Vedas, (“wisdom” or “knowledge”) were hymns and rituals full of

spiritual teachings, transmitted orally rather than in writing. They eventually were written down from memory and constitute the oldest scriptures of Hindu teachings about spiritual knowledge we have available to us. The Vedic period was roughly between 1500 and 500 B.C.E. 14

B. The Vedas included rules for how to live within family and community. They

form the foundation for much of the law in India today regarding social, legal, domestic and religious customs and behavior. The rituals were often used to appease the gods and to even bargain for desired outcomes ranging from fair weather to riches.

C. The oldest Veda, the Rig Veda, dates somewhere around 1500 B.C.E. In

Chapter 21 of Finding the Midline I discuss the Rig Veda’s creation hymn (10:129). The hymn describes a power creating our world out of a burning desire to manifest itself, to fully know itself.15 It is a beautiful hymn and provides a glimpse and explanation of our own creative hunger to carve out a meaningful existence in the world and the longing for connection to others. It also recognizes the crucial, creative spark of feminine power.

D. The Upanishads (“to sit nearby”) are a collection of written works arising out 14 The Yoga Tradition, at 59–65; the “term ‘Hinduism’ is ambiguous” and can be considered to apply to the numerous traditions “historically and “ideologically connected with the ancient Vedic culture.” The Yoga Tradition, at 59. 15 Finding the Midline, Chapter 21, citing: Doniger, Dr. Wendy (1991). The Rig Veda. New York, NY: Penquin Group, at 25–26.


of the oral tradition of the Vedas and constitute the thought processes of the people in India as they sought to understand the truths of life, including questions about nature, the universe, and community. The Upanishads also depict how people of the time were learning to explore their inner selves, find a role to play in the world, and understand the nature of God. They form the core of Indian and Hindu philosophy and were likely written sometime between 800 and 400 B.C.E. The Upanishads indicate a movement away from rituals and discuss yogic meditation practices.16

E. The Mahabharata, (“great epic of the Bharata family”) written somewhere between 400 B.C.E, or earlier, and 200 B.C.E. It is the longest epic poem in the world and describes the evolution of Indian culture and the philosophy of yoga in brilliant story form. It contains ethical, moral, and natural rules of law evolved through that time period. Contained within it is the Bhagavad Gita (“the song of the Bhagavan,” or “the Lord’s Song”), an extraordinarily beautiful and rather short poem written somewhere around 200 B.C.E., although dates are in dispute.

F. In the Bhagavad Gita God comes to life on a battlefield as Krishna and

provides guidance, as interpreted from our non-dualist Tantric perspective, of how we can use our time on this earth to fully experience life and embrace our own specialness. It teaches pathways of yoga: Kriya (action), Jnana (knowledge) and Bhakti (love of God), each leading to connection in the world and a life full of meaning. It illustrates how and why we are our brother’s keeper, offering a viewpoint that cannot help but lead us to greater recognition of our connection with each other and the world.

G. Also written during this approximate time period is the Ramayama (“Rama’s

journey”), another very long action-packed adventure story showing us ways of building and sustaining significant relationships, as well as lessons in duty and loyalty. In both the Mahabharata and the Ramayama we meet amazing characters, some of which have yoga poses named after them, including Hanuman, the Monkey God with super powers such as the ability to fly, metaphorical for powers we each have that help us to thrive in the world. (Hanumanasana – the splits).

H. Continuing with our timeline, the Buddha lived somewhere around 563 to 483

B.C.E. When studying yoga the question often comes up as to the differences between Hinduism and Buddhism as it relates to yoga. There is tremendous overlap, such as a common focus on the importance of meditation, the need to free ourselves from attachments that lead to suffering, Karma (cause and effect), and a pathway for how to live in the world. Please refer to Chapter 7 of

16 See, e.g., The Yoga Sutras of Patanjali, at xxi-xxiii (referencing Katha Upanishad, Svetsvatara Upanishad, and Maitri Upanishad).


The Yoga Tradition for a detailed discussion of yoga and Buddhism.17

A key distinction between Buddhism and Hindu/yoga philosophypertains to the question of the existence of Consciousness. Buddhism generally teaches that Consciousness exists only within each of us and not as a separate energy. In contrast, yoga philosophy teaches that Consciousness exists eternally and autonomously.18 For example, as we will see, Patanjali writes about a special “Purusha,” Ishvara (also “Isvara”), or God. Whereas yoga involves connection or union with that Consciousness, Buddhism suggests there is no such autonomous Consciousness and pursuit of connection to such is another cause of suffering. Keep in mind there are a number of Buddhist schools based on differing viewpoints.

I. Yoga is one of six major schools of Indian thought. The others are: Nyaya

(development of theory of logic, and a theory of gaining knowledge); Vaisheshika (study of metaphysics), Samkhya (enumeration or categorization), Mimamsa (focus on Vedic ritual, dharma), and Vedanta. 19

J. The Vedanta school focuses on the relationship between Spirit (Brahman or

Ishvara), the individual soul (Atman), and the illusions of the material world (Prakrati). There are numerous schools of Vedanta, including a non-dualist school, Advaita Vedanta. A leading philosopher in the area of Advaita Vedanta was Adi Shankara (around 800 C.E.), author of the Brahma Sutra Bhashya (the Brahma Sutras).

K. Another of the six Indian schools of philosophy, Samkhya (to enumerate or

categorize; also called Sankhya), emerged somewhere between 500 B.C.E. and 200 B.C.E. This dualist philosophy evolved into the early centuries of the Common Era. It identifies two realities: Purusha (Consciousness) and Prakriti (the material world). It describes the concept of Jiva, a living being entangled in Prakriti, the material world. A key text of this school is the Samkhya Karika, written by Isvara Krishna.

1. One contribution of this school is the concept of Gunas (“strand”), innate

tendencies or qualities of all matter, including human beings. Gunas are the “subtle stuff” from which all matter, physical and mental is made.20

17 The Yoga Tradition, at 155-181. 18 The Yoga Sutras of Patanjali, at 21; The Yoga Tradition, at 159. 19 Dr. Bryant discusses these schools in The Yoga Sutras of Patanjali, specifically at xxxi-xxxiv; see, also Bryant’s Glossary at 563-577: the six are: Nyaya (development of theory of logic, methodology, and theory of knowledge, including Pramanas, the ways to gain knowledge); Vaisheshika (study of metaphysics), Samkhya, Yoga, Mimamsa (focus on Vedic ritual, dharma), and Vedanta. 20 The Yoga Sutras of Patanjali, at 57.


Gunas are of three types: Rajas (energetic), Tamas (lethargic), and Sattvic (Lucidity; tranquility).

In classical yoga, a goal is to become free from the influence of all the Gunas so that we become absorbed in the soul.21 From a Tantric perspective, we want to be aware of the role of the Gunas in our life. This is the case because the interaction of the Gunas influences our thoughts and behavior, which in turn influences the quality of our connections in life. For example, we all face challenges with regard to our preconceived notions and emotional tendencies (our levels of emotional resilience in various situations). We need to be aware of these tendencies and notice when we are entering a potentially challenging situation when we are already “wired up.” Alternatively, if we have a tendency to be fearful and lacking in confidence, we may want to “pump” ourselves up before entering a job interview or other important meeting. In both cases, we want to enter the situation balanced and lucid. Chapter 40 of Finding the Midline discusses everyday examples of the Gunas in operation.22

2. A second major contribution of the Sankhya school to our conversation in

this course is the Tattvas. Through the Tattvas Sankhya identifies a Supreme Consciousness, Purusha, and then breaks down the entire material world into categories. These categories, Tattvas, include everything from the most subtle, the mind, to the most dense, the earth. 23

We will spend quite a bit of time on the Tattvas in this course. We can learn to use the Tattvas as a tool to create the attributes of a life of well-being in our life. For example, we can learn how to use each sense to become more alert, more aware of the potential in the moment, whether it is potential for experiencing a positive emotion, becoming engaged in an activity, identifying an opportunity to do something meaningful, identifying a task to accomplish, or connecting and sustaining a nurturing relationship.

IV. Patanjali’s Yoga Sutras.

Patanjali’s Yoga Sutras are believed to be a compilation of yogic philosophy and practice up to the time they were written.24 Its date is a subject of debate, with some

21 See, e.g. Patanjali’s Yoga Sutra 1.16; The Yoga Sutras of Patanjali, at 57-61. 22 Finding the Midline, at 137-139. 23 For a more thorough introduction to Sankhya, refer to The Yoga Sutras of Patanjali, at xxv-xxx. 24 The Yoga Tradition, at 198: “For the student of Yoga, it is important to know that Patanjali’s Yoga-Sutra was preceded by centuries of lively experimentation and thought about the great matter of self-transcendence…. [It] “scarcely betokens the immense ingenuity and spiritual creativity on which it was built.”


scholars dating this work to just after the turn of the Common Era, between 100 and 200 C.E.,25 while others place the text much earlier, between 500 and 200 B.C.26 Patanjali’s Yoga Sutras are considered to be the bible of yoga27 and are respected as one of the most important texts in Hinduism and a classic of world thought.28 In the Yoga Sutras, Patanjali makes it clear that yoga is based upon a belief that there is an eternal, autonomous and special soul (Purusha), the Lord, Isvara. 29 Their pertinence to us is arguably more profound today. Technology and society provide ever-increasing levels of distractions to keep us from focusing our mind on matters of the soul and the consideration of questions such as how we can create meaning in the world. If we choose, we can elect to spend little if any time with uplifting literature, contemplating our own strengths, connecting with others, and living a purposeful life. Patanjali shows us how to overcome distractions and connect to our deepest selves and to Spirit. We will discuss each of Patanjali’s Yoga Sutras towards the end of the course. However, it is important to present an overview of certain of the sutras now so that we can refer to some of these core ideas as we proceed. A. Patanjali is quite clear as to the purpose of yoga. Yoga Sutra 1.2 provides:

“Yoga is the stilling of the changing states of the mind.”30 He is referring to the conflicting chatter of thoughts that race through our mind and interfere with our best interests.

1. Yoga helps us develop clarity of mind. We don’t allow conflicting

thoughts and emotions to do battle inside our head. We live with awareness, allowing us to recognize when we perceive a person or situation from a position of bias, or with preconceived notions. We avoid acting out of anger, fear, jealousy, or other emotions that lead to regrettable precipitous behavior. We are not held back by our doubts because our mind is lucid, allowing us to see our strengths and how they can serve a situation.

25 The Yoga Sutras of Patanjali, at xxxiv. 26 Iyengar, B.K.S. (2002 ed). Light on the Yoga Sutras of Patanjali. London, England: Thorson’s Publishers, Ltd., at 1. 27 Light on the Yoga Sutras of Patanjali, at viii. 28 The Yoga Sutras of Patanjali, at xviii. 29 The Yoga Sutras of Patanjali, at 87-99 (discussion of Yoga Sutra 1.24). 30 The Yoga Sutras of Patanjali, at 10.


2. When we still the fluctuating chatter in our minds we find opportunities for positive emotion and activities that make us feel engaged. We notice opportunities to create meaning. We connect in nurturing relationships.

3. In Chapter 97 of Finding the Midline I give examples of how doing yoga

poses properly can develop the very mindfulness skills we need to deepen our personal relationships. Repeated, steady practice at doing things such as watching the alignment of the feet or the placement of the fingers develops a more alert, discerning mind, the kind of mind more capable of accurately reading the tone of voice or expression on the face of a loved one.31

B. Patanjali discusses how we think. He explains in Yoga Sutra 1.5 that we have

two types of thoughts, which he calls Vrttis. Thoughts that are helpful to our mission for greater connection in the world are Aklista, and those that are not are Klista.32 He tells us how our entire life involves responding to the constant movement of different thoughts through our mind and that these thoughts either enlighten us or make us ignorant (Avidya) in the moment.

C. We learn from Patanjali that our thoughts fall into one of five categories:

1. Right knowledge (Yoga Sutra 1.7). We think something is true based on accurate, factual information gained through our direct perception, as when we see a rope and believe it to be a rope. This is “right knowledge.” (Pramana). We also gain “right knowledge” through appropriate inference, such as when we see smoke and think there is a fire. Finally, we gain “right knowledge” when we learn something from reliable testimony from another person known to be trustworthy in their word.

2. Erroneous knowledge (Yoga Sutra 1.8). We are mistaken in our thoughts

when we misunderstand actual facts or draw false conceptions from the facts. Dr. Bryant mentions an example of a drunk person looking at the moon and, seeing double, concluding there are two moons.33 Another example is seeing the same rope I mention above but mistaking it for a snake. The erroneous knowledge is based on an actual fact; i.e., we truly are looking at the moon, and there really is a rope in the road. However, we are mistaken as to what we are actually seeing.

3. Imagination or conceptualization not based on anything real. (Yoga Sutra

1.9). Here is where we meet the term Vikalpa, which refers to a thought or

31 Finding the Midline, at 286–288. 32 Yoga Sutra 1.5 33 The Yoga Sutras of Patanjali, at 38.


impression having no factual basis.34 We assume something (“she must not like me because she didn’t call me back right away!”). We label someone based on a stereotype that doesn’t fit that particular person at all. We decide we aren’t good enough to even apply for a job without really knowing the facts.

This is exactly the type of thinking, the self-limiting “cognitive style” so many of us utilize that leads to patterns of thought and behavior that interfere with our goal of attaining a life of well-being.35

4. Deep, dreamless sleep (Yoga Sutra 1.10). We have thoughts when we

sleep, except in deep sleep. This sutra refers to that type of deep sleep in which the mind’s chatter becomes silent. All that exists is Consciousness. There is some argument as to whether Vrttis, thoughts, can exist in deep sleep but the theory is that the memory of having slept deeply becomes imprinted in our mind and, thus, constitutes a thought.36

5. Memories (Yoga Sutra 1.11). Our experiences from each of the four forms

of thought, including thoughts while asleep, such as when dreaming, are imprinted and stored in the mind as Samskaras.

Here Patanjali teaches us that only two of the five ways we process information, (Right Knowledge and the imprint of having slept well), are based on accurate information. He apparently recognized that we can all too easily misidentify with erroneous thoughts or unsupported perceptions and this leads to our suffering in the world.37 If we choose to live a life of well-being, we have to learn to examine the basis of our thoughts and determine what is based on fact and what is not. Even then, we need to ascertain the accuracy of what we believe to be true before acting.

D. How does Patanjali suggest we learn to calm our minds so we can view the

world with clarity? Patanjali identifies meditation as the means for building the clarity of mind necessary to see the world and ourselves accurately.38

34 Light on the Yoga Sutras of Patanjali, at 59. 35 See, e.g., Reivich, Dr. Karen and Dr. Andrew Shatte (2002). The Reslience Factor, 7 Keys To Finding Your Inner Strengths and Overcoming Life’s Hurdles. New York, NY: Three Rivers Press, at 11–12. 36 The Yoga Sutras of Patanjali, at 43–47. 37 The Yoga Sutras of Patanjali, at 16. 38 The Yoga Sutras of Patanjali, at 19.


In his first chapter, Samadhi Pada (Meditative Absorption) Patanjali describes a system of meditation that helps us move towards and perhaps attain the ultimate goal of yoga, a total absorption (Samadhi) in Spirit, Asamprajnata-Samadhi. He identifies a series of progressively more difficult levels of absorption in which we deepen our ability to still the tendencies that control our patterns of thinking.39

E. Other practices, such as Mantra (a sacred chant), Japa (repetition of a mantra,

a sound, word, or phrase) and Asana (doing yoga poses) are part of what is traditionally called “mindfulness” practices. They teach the mind to pay particular, undivided attention on a particular thing, whether it is the vibratory tone or remembering to keep the thighbones aligned in a yoga pose. We practice to develop the discipline it takes to cultivate the skill it takes to create a life full of connection to others and to our own dreams.

F. Patanjali’s Second Chapter is Sadhana Pada (Practice). In Yoga Sutra 2.1

Patanjali tells us that in order to succeed in yoga, to live a life in which we are not victim of our negative thoughts, we must: 1) have a burning desire (Tapas) to engage in those practices he outlines in the sutras; 2) engage in self study (Svadhyaya) through the reading of sacred texts and recitation of mantra in order to understand ourselves and locate patterns of thought and behavior that inhibit us in our choices; and 3) have dedication to God (Isvarapranidhanani).40 We can, if we choose, think of devotion to God as commitment to living a life in service to something bigger than ourselves, such as our community. We seek guidance for living a life of integrity through the ideas conveyed in sacred texts and by mantra practice.

G. In Yoga Sutras 2.3 to 2.9 Patanjali identifies five categories of afflictions, called

Kleshas, which contribute to our mind’s inability under some circumstances to view the world accurately and respond to stresses appropriately.

1. Avidya is spiritual ignorance. In yoga, this refers to mistaking the material

world, including our body and circumstances, for Spirit. For our purposes, ignorance arises when we forget the attributes of a life of well-being and, instead, focus on thoughts or make choices that don’t further our development of the five attributes of a life of well-being. We think or behave in ways that breed negative emotions, drive away friends and co-workers, or waste our skills in meaningless activities. We lose sight of the importance of connection to friends, family, community, and to ourselves.

2. Asmita is ego run amuck. Ego can make us ignorant, blinding us to the

negative ramifications of our thoughts and actions. Ego can be a good thing

39 The Yoga Sutras of Patanjali, at 19. 40 Yoga Sutra 2.1. Light on the Yoga Sutras of Patanjali, at 108.


but it is when we lose track of a higher purpose to our life in order to serve ego that we move away from the life of well-being we seek to create.

3. Raga is desire. We can become so wrapped up in the pursuit of pleasure

that we become addicted to gratification of the senses.41 Desire can be a good thing, particularly if we focus our desire on accomplishing meaningful tasks that serve others or refining our strengths, for example.42

4. Dvesah is aversion, even hate. Memories of unpleasant things in our past

can cause aversion. We experience something painful and we seek to avoid it in the future. Obviously, projecting pain from our past onto a current experience can greatly limit our capacity to experience something positive in the present. Add to this the fact that our past painful experience may have been based on an incorrect perception of what occurred to cause the pain. We then compound the error in the present moment by avoiding something or someone because of ill-placed blame on the past event.

5. Abhinivesa is attachment to life or fear of death. This fear necessarily

affects our choices, potentially limiting our ability to maximize our life experience.

H. Yoga Sutra 2.29 sets forth what is called the eightfold or eight-limbed path of

yoga. These eight limbs guide us in creating a life of well-being by showing us how to live in integrity within society, how to honor ourselves, how to develop strength, health, and stamina of body, how to properly breathe (reaping the physical and mental clarity benefits that follow), and how to meditate.

The eight limbs, found at Yoga Sutras 2.29 through 3.3, are:

1. Yama – self-restraint, abstention, control. (Yoga Sutras 2.30 – 31; 2.34 –

2.39. The Yamas are rules for how we behave in society. They include: Ahimsa (non-harming), Satya (truthfulness), Asteya (non-stealing), Brahmacarya (physical propriety), and Aparigrahaha (lack of greed).

In Yoga Sutra 2.31 Patanjali makes it clear that the Yamas are universal vows, unconditioned by place, time or concept of duty.43 The Yamas are “nonnegotiable” and there are no exemptions.44 These rules are broad in scope.

41 Light on the Yoga Sutras of Patanjali, at 115. 42 Finding the Midline, at 255–256. 43 Light on the Yoga Sutras of Patanjali, at 143. 44 The Yoga Sutras of Patanjali, at 248.


2. Niyama – fixed observances, rules. (Yoga Sutras 2.32; 2.40 – 2.45). The Niyamas are rules for how we treat ourselves. They include: Sauca (cleanliness), Santosa (contentment), Tapas (burning desire), Svadhyaha (study of scripture and the self), and Isvara Pranidhanani, devotion to God. In Yoga Sutra 2.33 Patanjali instructs us as to what to do when we have thoughts that run contrary to the Yamas and Niyamas. We are to develop counter-thoughts. For example, if we start thinking about harming another, we instead elect to think thoughts of good will toward that person. This is another example of how two thousand years ago Patanjali recognized how our thoughts direct our lives.

3. Asana – Postures. (Yoga Sutras 2.46 – 2.48). While some argue that

Patanjali referred to Asana only within the context of developing the ability to sustain a seat for meditation, others argue, persuasively to me, that Patanjali was referring to the practice of various poses.45 In any event, today we find that yoga poses are an excellent way of creating awareness and building strength and endurance, thereby deepening our capacity to create a life well lived.

4. Pranayama – breath work. (Yoga Sutras 2.49 – 2.53). This limb refers to

gaining control over the breathing process through which Prana, our life force, flows. We use Pranayama to connect the breath and the mind.

5. Pratyahara – withdrawal of the senses (Yoga Sutra 2.54 – 2.55). Here we

move our attention away from the outside world and direct it inside. We are now creating a mental environment in which clarity can reign.

6. Dharana – single-pointed concentration (Yoga Sutra 3.1). At this stage we

slow down our thoughts by the act of concentration. We concentrate on a specific object, perhaps a Mantra, a sound, or the breath.

7. Dhyana – meditation. (Yoga Sutra 3.2). Concentration leads into

meditation. Our concentration now flows uninterrupted. Our mind is becoming still and thoughts disappear or occur with less frequency. This takes practice over a long period of time.

8. Samadhi – total absorption. (Yoga Sutra 3.3). Here we lose track of the self

and become absorbed in the object of our concentration. The integration of these last three limbs is known as Samyama.

In this course we study this eight-limbed path in detail, paying attention to how each limb offers us the tools we need for creating a life of well-being. By way of example, think of how much more skilled we can become in

45 Light on the Yoga Sutras of Patanjali, at 157–160; The Yoga Sutras of Patanjali, at 283–289.


identifying the essence of a person through developing the skills leading to total absorption.

I. In his Third Chapter, Vibhuti Pada (Supernatural Powers), Patanjali discusses

mystical powers available to those who have learned total absorption and practice Samyama on various objects. These are:46

1. Anima – becoming as small as an atom;

2. Mahima – becoming huge;

3. Laghima – becoming light;

4. Garima – becoming heavy;

5. Prapti – becoming able to dominate and obtain what we want;

6. Prakamya – having freedom of will and the ability to attain wishes;

7. Isatva – developing supremacy over all; and

8. Vasitva – having the power to subjugate anyone or anything.

We will discuss these powers from the perspective of metaphor. For example, we sometimes choose at work to become small and stay in the background so a deserving but perhaps unknown junior member of the firm can step into the limelight. Keeping Ahimsa in mind, maybe we become “huge” by speaking up in a group to put a stop to harmful gossip. I discuss these powers and give more metaphorical examples in Chapters 103 to 107 of Finding the Midline.47

J. In his Fourth Chapter, Kaivalya Pada (Freedom), Patanjali discusses the

interplay of mind and consciousness, Karma, Samskaras, and other subjects regarding mind. To Patanjali, this freedom means freedom from all worldly affects, such as Dharma (duty, order) and the interplay of the Gunas. This is the quest to the soul. We will look at this Chapter from a perspective of deepening our ability to stay focused on the attributes to a life of well-being, creating and expanding connection.

V. Non-dualist Tantric philosophy.

Over time people began to question the dualist notion that the body and mind are obstacles to happiness and spiritual freedom. Tantra grew out of this inquiry. Tantra

46 Light on the Yoga Sutras of Patanjali, at 177. 47 Finding the Midline, at 303–315.


envisions that the Divine is not only acting through matter, but is matter itself. Everything is a manifestation of God. There is no separation between Spirit and matter.48 Tantra teaches that Consciousness manifests as the seemingly infinite forms of the material world, like you and me. The Divine is experiencing itself through our bodies and experiences. Tantra may have developed as early as in the first few centuries of the first millennium, C.E., certainly by 300 to 500 C.E.49 Included in Tantric philosophy is the interaction of the Divine masculine principle, Siva (Shiva), and the Divine feminine, the Goddess, Shakti. Both interact in the process of creation and evolution, with Shiva representing the light of possibility and Shakti representing the dynamic, creating driving force, reflecting the light.50

The non-dual Tantric traditions that form the basis of this course include Kashmir Shaivism, originating perhaps around the 10th Century C.E., and a Southern Indian counterpart, the Goddess tradition of Shri-Vidya. A. The metaphysics of Kashmir Shaivism influences this course through its

expansion of the Tattvas from 25 to 36. This expansion from the 25 of Sankhya metaphysics, explains the nature of the Divine and the process of creation. Since, in this tradition, we are each a manifestation of the Divine, this expanded metaphysical chart allows us to understand ourselves and better find the Divine in everyone else. If our goal is creating more positivity, meaning, and relationship in our lives, these Tattvas are, as you can imagine, a great foundation from which to launch our efforts.

B. Understanding the Tattvas and how to use them is a great tool for learning

to find those things necessary for a life of well-being. We develop a discriminating mind, able to find the positive more often than not. We learn to select meaningful activities. We find ways of connecting with others, creating and deepening nurturing relationships in our life.

VI. Conclusion.

We’ve now identified the five attributes of a life of well-being and briefly discussed an overview of how yoga provides an excellent pathway for creating that life. In our next talk we begin a far more thorough discussion of yoga, beginning with looking at our own true nature from the perspective of non-dual Tantric philosophy.

48 See, generally, The Yoga Tradition, at 341–425; Yoga Immortality and Freedom, at 200–292. 49 The Yoga Tradition, at 342. 50 The Yoga Tradition, at 345–346.

yoga as a path to a life of well-being

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