Getting Started...
Let's for a moment transcend the labels of you and I. We live in a world of illusion, where we separate ourselves from one another and create a dualistic world. What lies beneath is the consistent oneness beating steadily behind the scenes that gently taps our shoulders begging to be recognized. The nondualistic reality can be experienced when discipline is practiced that complements internal passion. The world of synchronicity is revealed. Synchronicity as defined by Carl Jung is the occurrence of two or more acausal events that have parallel meaning. Through witnessing synchronistic events the fire within is ignited. This fire is the seed of our creative process which becomes fully accessible when one is aligned with themselves and the nondualistic reality of the world we live in.
Foreword
Live Interaction sheds light on human nature. My proposal in this work is to clearly articulate the spiritual aspects of a yoga practice that ultimately leads towards better understanding the self. The emphasis on cultivating a spiritual practice in yoga is placed on the concept of discipline, where the outcome is the flow state, where self-actualization lives (Csikszentmihalyi, 1990). Flow is what happens when we are at one with the self, when we are experiencing life to its fullest. When we are in the flow of things, we are in a space without hesitation or judgment.
In the pages to come, the reader will learn how to release themselves through the true understanding of themselves, which is cultivated through the disciplined practice of yoga, ultimately participating in a flow-like lifestyle. Self-actualization is being able to be in flow, and is humanly possible (Csikszentmihalyi, 1990). In all actuality, self-actualization is transcendence of the idea of a separate self and this is what we are put on this planet to work on and achieve.
The idea of nonduality will be discussed and referred to in accordance to the separation of the body and the mind. This separation is the illusion that we perceive to be true, and this will be explained by the concept of nonduality. Once nonduality is understood, Carl Jung’s synchronicity will be touched on with its connection with nonduality. Nonduality and synchronicity as expressions of the ultimate consciousness can be cultivated through the practice of yoga. We can experience synchronicity when we are in the flow, when we have a heightened self-awareness, and when we experience our true self, which is one with the divine (Feuerstein, 2001).
The Illusion
The essence of oneness that lies beneath is beating steadily behind the scenes gently and repeatedly tapping our shoulders, begging to be recognized. To initiate into this oneness, we have to for a moment transcend the labels of you and I. We live in a world of illusion, where we separate ourselves from one another and create a dualistic world (Loy, 1988). The labels and categorizations that have dominated and conditioned our lives as humans is the heart of duality.
The labeling persona that we identify with as our interaction with the rest of the world is an imbalanced view (LeShan, 1974). We attach ourselves to the ideas that labeling brings, creating expectation. This is the illusion and imbalance. Categorizations can hone in on analyzing, which allows comprehension, and this is its only purpose. Most of us humans use these categorizations and labels to define who we are, which is handicapping our lives; it creates stagnancy and fear of change.
What are the qualities of someone who pushes their labels, who is constantly in flux, witnessing their real transformation by the second? This is the self-actualized being that has transcended through the label-oriented illusive world via comprehension and observation of their intimate interactions within their minds. The mold of perceiving the self as separate from the world has been broken. This is also known in yoga discipline as watching the mind chatter or the vrittis; the process by which the practitioner witnesses and understands the thought waves (Vishnu-Devananda, 1988). Releasing the attachment to fear and pushing through the fear of interaction, the self-realized can attune to any environment inside the self or outside the self, as they are both one, and as there is complete and embodied presence.
When understanding and experiencing the interconnectedness in our world, we are welcomed into a space that has no expectations or attachments to outcomes (Vishnu-Devananda, 1988). The unlocking of the perceived separate world within the self and outside of the self has begun. Discipline is what creates dialogue between the internal and external environments experienced. To access the external, we train our attention to the five senses. The internal environment can be tapped into by learning to trust the body sensations, the thoughts in the mind, and the emotions in the heart. This is the heart of the Yoga training (Rama, 1976).
Cultivating a yoga discipline allows us to understand ourselves in depth. When we can understand ourselves, we can follow our habits to their seeds and discriminate between which habits to foster, and which ones to push through and leave behind. In this process of understanding the Self, we can transcend the limitations that we once thought were our realities, and move forward, allowing change and transformation (Vishnu-Devananda, 1988). All we have to do is begin, as Goethe wrote:
Until there is commitment, there is hesitancy; the chance to draw back, always ineffectiveness concerning all acts of initiative and creation. There is one elementary truth: the ignorance of which kills countless ideas and splendid plans: that the moment one definitely commits oneself, then Providence moves too. All sorts of things occur to help that would never have occurred. A whole stream of events issues forth from the decision, raising one’s favor all manner of unforeseen incidents and meetings and material assistance which no woman could have dreamed would have come her way. Whatever you can do, or dream you can do, begin it. Boldness has genius, power, and magic in it.
Mindfulness, Self-Awareness, and Bravery
The tuning into our environment takes practice. We have to acknowledge our requirements for survival in the external world of our culture as well as in our internal world. This is the practice of wakefulness. As we wake up and allow ourselves to be in a dialogue within ourselves and with our environment, there is less reason to have fear, jealousy, anger, hatred, anxiety, and all of those negative emotions that arise only because we are simply not paying attention to what is really going on in that moment (Rama, 1976).
Seeing and understanding the nondual relationship between the self and the Divine is the core of Yoga. The Divine mind is unity (Loy, 1988). A helpful image depicting this unity or ones that is often taught in Buddhism is the fisherman’s net. Each and every being that is a part of this world is represented at each junction point in the net. The net as a whole is the Divine, or in yogic terms, Brahman. We are a part of the wholeness that expresses the Divine. Unfortunately, our perceptions are narrowed in on ourselves as separate, focusing only on each junction, rather than seeing the whole picture. Once we can tap into the whole picture, we understand that have the opportunity to lift the labels we have placed on ourselves and each other, and thus interact on an interconnectedness level, which is synchronistic in nature. Synchronicity is the interaction between the Divine and the Self, expressing the interconnectedness of all things.
Practicing yoga feeds our state of awareness, allowing us to open and be in the moment. As we practice yoga, our consciousness becomes more finely tuned because yoga cultivates clarity and self-awareness. Self-awareness sharpens the ability to see the world as nondual. By transcending the labels that have been conditionally set up by our linear minds, the gap between the body and the mind begins to heal. We begin to understand our true Self, which is interconnected, at the personal level of body and mind, as well as at the outer level of subject and object (Loy, 1988).
The idea of nonduality emphasizes the transcendence of the linear illusion in which we, as a collective human entity have become attached to. Body and Mind as separate entities is the commonly viewed perception. Subject and Object relationship is our membership code. We segregate ourselves from the object that is perceived rather than understanding that we are at one with the perceived (Loy, 1988).
The immature mind, unable to escape its prejudice…is condemned to struggle in the straitjacket of its dualisms: Subject/Object, Time/Space, Spirit/Matter, Body/Mind, Freedom/Necessity, Free Will/Law. The truth, which must be single, is ridden with contradiction. Man cannot think where he is, for he has created two worlds from one (L.L.Whyte, as quoted by Loy, 1988).
Surrendering into Brahman, or the divine oneness, dissipates our membership in the labeling system that has been created by our attaching minds (Bhagavad Gita 2.72). Success in all activities requires courage and strength to surrender into the essence of Brahman where the only action is flow. It takes much bravery to release any doubt, fear, anxiety, insecurity, jealousy, and anger, and the way is through control over consciousness, which in turn leads to control over the quality of experience (Csikszentmihalyi, 1990). The only way to control our consciousness is to surrender into the oneness and practice observation of ourselves in interaction (McAfee, 2001).
Practicing mindfulness through the art of meditation and yoga seals the bond between body and mind within the Self, encouraging the healing of the deviations in the body and the mind that have cultivated as a result of our cultural conditioning (Rama, 1976). This develops live interaction with the Self and with the environment, ultimately developing compassion for oneself as well as for others, as the development of the ultimate connection has been made, slowly chipping away at the mold of the perceived duality.
The Dialogic Mirror
The dialogue that is developed through the interaction within the self and the environment is the honing of self-awareness. This dialogue is the realization of the oneness; the thought of oneself is happening outside of the perceived self, and vice-versa. This mirror is the observance of the self as connected and can be studied through practice. Living a yogic lifestyle fosters the dialogue within the mind of the self and the surrounding world, which is really only one mind or one self (Miller, 1996). The Yoga Sutras were written by Patanjali to foster this dialogue, offering the possibility of complete psychological transformation. Barbara Stoler Miller, a translator of Patanjali’s Yoga Sutras translates Patanjali’s idea of the thought and the observer.
Colored by both the observer and the phenomenal world, thought can take everything as its object. (23)
Variegated by countless traces of memory, thought works by making associations, for the sake of a purpose beyond itself. (24)
One who sees the distinction between the lucid quality of nature and the observer ceases to cultivate a personal reality. (25)
Then, deep in discrimination, thought gravitates towards freedom. (26) (Miller, 1996).
Patanjali’s text helps to activate the dialogue within the self. As the introspective dialogue becomes more engaged, reality is experienced (Grinshpon, 2002). What is reality? According to both the flow concept and yogic philosophy, reality is the place where we are committed to living positively, creatively, joyously, and fully involved. It takes much practice of letting go to hold this witness state, where the dialogue within is involved. As long as this state of mind is completely engaged, we can begin to experience the heightening of our senses, also called Pratyahara, or sensory withdrawl (Iyengar, 2001). Synchronistic events will be seen, heard, tasted, touched and smelled, because the observer has become the observed, and the observed has returned to its source, the observer. There is no attachment or dualism or segregation or labeling of the subject and object, as they are experienced in there unified form, as one, as Brahman (Loy, 1988).
The universe or Brahman is offering messages for self-change and transformation all the time, and this is the actual dialogue that occurs within the self, as the self and the universe are one (Vishnu-Devananda, 1988). As a result, the intuitive mind awakens which harnesses the witnessing of synchronistic events as part of our experience. The structures within the self are a reflection of the structures in the larger environment. For this reason, there is a correspondence between the inner and the outer reality (Feuerstein, 2001). This is comparable to the idea of Synchronicity, a concept created and understood by Carl Jung.
Synchronicity
Synchronistic occurrences share a common thread weaving them together. This common thread is an expression of nonduality, ultimate oneness, or Brahman absolute, which reveals the meaningful part of synchronicity. Synchronicity as defined by Carl Jung is the occurrence of two or more acausal or unrelated events that share a parallel meaning. To dive in a little deeper, synchronicity means the simultaneous event of a certain psychic state with one or more external events (Jung 1969). The yoga practice can sharpen the consciousness state to be able to witness these kinds of events and connections between the inner and the outer realities (Feuerstein, 2001).
An example of a synchronistic moment is the story of a woman who is sitting in a busy coffee shop researching synchronicity. She suddenly decides to move her belongings over to one side of the table, making room for someone to join. Moments later, she is joined by a man who has much background in the fundamentals of synchronicity. “How synchronistic!” they say to one another. These true and in sync moments happen all of the time throughout each day yet the awareness has not been cultivated to tap into these events.
Once awareness of synchronicity becomes heightened, more synchronistic events will seem to occur. It only seems that more occur because the observer has become the observed, and the clarity of the self and the world as nondual has been experienced because of the regular meditative practice of yoga. Judgment and intuition are essential to synchronicity, and these two aspects are the focus of controlling the consciousness through the practice of yoga (Jung, 1969). The more regular the discipline in yoga, the more synchronistic events will be brought to the practitioner’s attention, because the practitioner has developed control of the consciousness. It takes much discipline to manifest and maintain the awareness of synchronicity, and this discipline is awareness of the self and its interaction with the non-separate world.
As a person experiences synchronistic events, as a result of being in flow, a realization occurs that there is indeed no separation between the body, and the mind, for it is in complete union (Csikszentmihalyi, 1990). This complete union, or yoking, is the actual definition of yoga. The yoking or binding, has many connotations, including: the union of the body and the mind, the union of the Self and the Divine, and the union of harnessing the attention or consciousness, to the point of reaching the ecstatic condition, or samadhi (Feuerstein, 2001). Whatever the emphasis, concentration and discipline are learned through yoga, a binding or yoking occurs on whatever means the practitioner allows it to occur.
The Art of Practicing Yoga
Yoga systematically teaches man to search for the divinity within himself with thoroughness and efficiency. He unravels himself from the external body to the self within. He proceeds from the body to the nerves, and from the nerves to the senses. From the senses he enters into the mind, which controls the emotions. From the mind he penetrates into the intellect, which guides reason. From the intellect, his path leads to the will and thence to consciousness or citta. The last stage is from consciousness to his Self, his very being, or Atma.
(Iyengar, 2001)
Through the discipline of yoga, the lines drawn by cultural conditioning that separates the body, the mind, and the spirit begin to dissipate (Rama, 1976). Yoga means to bind, to yoke, to bring into union the practitioner with the divine (Vishnu-Devananda, 1988). To allow the consciousness to open and to understand these behaviors that separate us from ourselves is the core of Yoga Vedanta or philosophy. The Vedanta explains precisely the different states of consciousness, and the koshas or sheaths that humans experience as the veils that cover who they really are.
The evolution of transcending these boundaries or lifting the veils created by the human mind leads to self-realization (Vishnu-Devananda, 1988). Self-realization is not only realizing the true Self, but also realizing that this true Self is connected to the divine, therefore having the full capacity to witness synchronicity. Understanding that to transcend is to comprehend and see the world as interconnected, as nondualistic, while simultaneously assimilating the personal process.
According to the Vedanta, there are five koshas that veil the atman. These koshas are divided into three bodies: the physical, the astral and the causal (Vishnu-Devananda 1988). The physical body has one kosha, the astral body has three koshas, and the causal body has one kosha. The kosha that veils the physical body is the food sheath or annamaya kosha. The astral body is veiled by the vital sheath or pranamaya kosha, the mental sheath or manomaya kosha, and the intellectual sheath or vijnanamaya kosha. Lastly, the causal body is veiled by the blissful sheath or anandamaya kosha (Vishnu-Devananda 1988). Through the study of the Vedanta scriptures and the practice of yoga, one can lift these veils and transcend the behavioral boundaries, which have to do with the idea of attachment (Rama, 1976) . Before presenting each of the koshas and how these veils of perception can be lifted through the various aspects of the yoga practice, it is important to reiterate the concept of discipline through practice.
Annamaya Kosha
Annamaya Kosha or Food Sheath consists of the gross physical body, which is composed of the five elements of the physical world, again reinstating nonduality. Made of food, the physical body will continue on in the cycle after death. This sheath has a lot to do with our physical existence: birth, growth, change, death and decay are its qualities (Vishnu-Devananda, 1988). How the Annamaya kosha can be lifted is through practicing the asanas and eating a proper diet, to therefore bring clarity to the human physical form (Iyengar, 2001).
The ancient, yet current practice of yoga can and will transform the body, the mind and the heart of the individual practitioner, allowing the experience of flow to prevail. The more flow that is experienced on the individual level, the more our culture as a whole will experience flow and unity (Csikszentmihalyi, 1990). In this unity, the individual will be able to access the freedom to create and express in authenticity. The more authentic each individual strives to be, the more authentic our world will be, as what occurs internally, is occurring externally, as they are nondual in nature, and are an expression of the divine source.
As the study of yoga becomes more prevalent in our western culture, there will be a higher percentage of mindful living. Practicing the asana or postures is already pulling those seeking physical discipline in their lives. Since posture is a stance from how the world is perceived, yoga views the asana practice as a way to open the mind, the body and the heart of the practitioner (Rama, 1998). This physical discipline will begin to have its effect on the physiological and psychological states of the individual, as learning to control what the body is able to do leads to entropy (Csikszentmihalyi, 1990). This entropy that yields to a sense of optimum experience that winds up resulting in the enhancing of the individual’s curiosity of himself or herself as a spiritual idea.
The practice of asana helps to transcend the annamaya kosha, through working with the physical body. By understanding and observing the body mechanics and sensations through practice, the yoga practitioner then understands the idea of change (McAfee 2001). Everything changes, and to pretend that it does not creates suffering. As the individual allows their physical state to transform through disciplined control, the realization occurs that stagnancy is just the illusion of duality, or body versus mind, thus the yogi or yogini is free from all dualities (Iyengar 2001).
The practice of eating a proper diet is also important in the aiding of lifting the Annamaya Kosha (Vishnu-Devananda, 1988). This diet is pure in nature: it is an all- vegetarian diet. Not only is it vegetarian, but, the practitioner does not take part in eating highly energizing foods, such as garlic or onions or hot foods, as they contribute to the quality of passion, an overly heightened state in the thought waves in the mind. The yogi or yogini also does not eat anything that is dead or feasts off of other living organisms such as animal flesh or mushrooms, as this contributes to the quality of inertia or the depressed state in the thought waves of the mind. Eating pure, clean and simple food helps to bring the mind to a pure and simple state (Vishnu-Devananda, 1988). Both practicing the asanas and eating a proper diet on a daily basis will in essence, transcend the first sheath, the food sheath, called Annamaya Kosha.
Pranamaya Kosha
Patanjali’s Yoga Sutra 1.2:
“Yoga is the cessation of the turnings of the thoughts”
(Tsld. Miller, 1996)
The Pranamaya Kosha or vital sheath consists of the five pranas or vital energies and the five karma indriyas or organs of action. In the astral body, the pranamaya kosha experiences actions such as hunger, thirst, heat and cold from the various organs of action: mouth, hands, feet, anus and genitals (Vishnu-Devananda, 1988). The five pranas are prana, apana, samana, udana and vyana. They can be explained as energy that permeates the universe at all levels. Inside the physical body, each prana is in charge of specific physiological functions (Vishnu-Devananda, 1988).
In our conscious state we experience prana, also called life force, when it is manifested in the form of the breath (Feuerstein, 2001). When the practitioner of yoga practices Pranamaya, or the prolonging and restraining the breath techniques, the prana is being transformed, and therefore, the physiology of the physical body slowly changes as an effect. The mind also becomes more controlled, as the controlling of the mind is not possible without controlling the prana, as the two are intimately connected (Vishnu-Devananda, 1988).
In reference to Patanjali’s Yoga Sutra 1.2, “Yoga is the cessation of the turnings of the thought” (tsld. Miller, 1996), the process by which this cessation of the vrittis or thought waves occurs is through the practice of Pranayama. Since thought is expressed via prana on a very subtle level, the way we can access more control over our thoughts as practitioners, is to control our breath, which is prana on a larger level, through exercises that teach our body and minds to inhale, retain, and exhale. The time in between during retention allows the creation of space in the mind. The thoughts are less active, and stillness is experienced. Therefore, to control the mind, the breath must be controlled, as both originate in prana (Iyengar, 2001).
Manomaya Kosha
The Manomaya kosha or mental sheath contains the manas or mind, where thinking and doubting occurs, the chitta or sub-conscious that stores memories, and the jnana indriyas or sense organs. This kosha is where all thoughts originate: the doubts, the anger, the lust, the exhilaration, the depression and the delusion The way that we can lift this veil is through the practice of the yamas or moral restraints, the niyamas or self-observances and through karma yoga or selfless service (Vishnu-Devananda, 1988).
There are five yamas, which aim at destroying negative habits, which can only be cultivated through a disciplined practice: ahimsa or non-violence, satya or truthfulness, asteya or non-stealing, brahmacharya or sublimation of the sexual energy and can also be referred to as sensory withdrawl, and aparigraha or non-covetousness (Iyengar, 1979). The vital aspect of practicing the yamas is through word, thought, and action, and includes words, thoughts or actions towards other beings as well as the self (McAffee, 2001).
There are five Niyamas, which are rules of conduct for the practicing individual in observance of him or herself during their practice: saucha or purity (which includes both internal and external cleanliness), santosha or contentment, tapas or austerity, swadhyaya or study of the sacred texts, and ishwara pranidhana or surrender of the ego to the divine (McAffee, 2001).
Karma Yoga, the last portion of lifting the manomaya kosha, is the action of selfless service. This is the path that every action is a dedication to the Divine. This offering occurs when the yogi or yogini is attempting to see the interconnectedness of all beings and is working towards renunciation. This renunciation is finding the freedom in yoga, where the letting go of all attachments to personal outcomes is the work at hand. By renouncing the fruits of the actions, we, as practitioners become selfless (Vishnu-Devananda, 1988). Disciplining the self in each of the yamas, the niyamas and dedicating ourselves to the divine source by offering up our actions in dedication to the divine source will lift the manomaya kosha.
Vijnanamaya Kosha
The vijnanamaya kosha or intellectual sheath consists of the buddhi or intellect, which has the seat of reason. The vijananmaya kosha can be lifted only if the intellect is used in a positive manner, towards understanding the self and its quality of interconnection with the surrounding reality. The intellect has the capacity to analyze and discriminate the true nature of interactions by eliminating the ego. The sense of “I-ness” becomes understood as a virtual reality rather than true reality through studying the scriptures or sacred texts and through simply diving into the question of, "Who am I?" When this kosha is blinding the way, we are in a space that feeds off of negative emotions, as our ego or intellect has not been allowed to do its proper job of discrimination (Vishnu-Devananda, 1988).
Anandamaya Kosha
The anandamaya kosha or bliss sheath is where we experience joy, peace and tranquility. It is also the location of the accumulated karma from all lives, and this is why its qualities or samskaras consist of avidya primordia or ignorance. The three qualities of the anandamaya kosha are priya or object of desire, moda or possession, and pramoda or experience (Vishnu-Devananda, 1988).
According to the Vedanta philosophy, the reason why the Anandamaya kosha is considered a sheath and not considered the Absolute, is that the practicing yogi or yogini still experiences in the other koshas. It is only when this veil is lifted through experiencing constant Samadhi or ecstatic state that the other veils have also completely dissipated. Samadhi is the state when all vrittis or thought waves of the ordinary consciousness have been fully absorbed and restricted through the practice of meditation (Feuerstein, 2001).
Discovering the Freedom
To discipline ourselves, we must learn to control our consciousness. When we sharpen our ability to control our consciousness, we live more fully (Csikszentmihalyi, 1990). If we want to live more fully, we have to discipline, and this is an all or nothing concept, yet, we have to allow ourselves to take it one step at a time. We can enjoy our process of lifting the veils and learning that we truly are interconnected to every other being in this universe. We can witness and observe our practice as we learn to open our bodies, control our breath and thoughts and sharpen our senses.
When we experience ourselves in flow, where we are fully living, our senses are at their optimum level (Csikszentmihalyi, 1990). We can use our senses to understand that it is vital to not attach, as the thought-waves that drive unnecessary negative emotions to result, such as anger, hatred, grief, jealousy, all the forms of ignorance are merely attachments to our sensory input. When an individual sees, hears, tastes, smells and touches objects and sees from a subject and object perspective, then the five senses have lost their true function. To use the five senses and understand their true function, which is without attachment, liberation from the dual world commences, as we begin to understand our place in the world through the discipline of controlling our consciousness. (Miller, 1996).
Through the process of cultivating the yogic discipline, the atman or true self that reflects the divine oneness or nonduality begins to seep out of the subconscious and into the conscious experience and the essence of flow is experienced: joy, happiness and creativity (Csikszentmihalyi, 1990). When flow has enveloped the lifestyle, we have woken up to our connection with reality and witness the sights, sounds, smells, textures, and flavors. We have ripened to living fully. We have acknowledged our place in this world as a part of the unified whole, and we have begun to interact with ourselves, with one another, and with our environment, in its totality. Thus, we are engaging in a live interaction.
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