Yoga s Approach to Universal Balance

Transcription

1 Yoga s Approach to Universal Balance By C. Rajan Narayanan* of Life in Yoga Institute for Conference on Nourishing the Balance of the Universe of World Council of Elders of Ancient Traditions & Cultures, organized by ICCS, Mar 3-7, 2012 in Haridwar, India Most of the world perceives Yoga as physical exercises done at yoga studios and health clubs with very little awareness that Yoga is a non-religious philosophy of existence, and principles that allow one to directly experience the nature of spiritual reality. It explains the process of creation, the role of each individual, the connection between the physical and metaphysical entity (the role of everything that we experience in the world and how it affects us physically and metaphysically), the purpose of living, the meaning of life and death, etc. Yoga s implication is that each element of creation doing its duty results in Universal Balance and harmony for each entity and all of creation. This is the path for effortlessness in living and liberation (with no rebirth) upon leaving the body. The following points are also noted in the paper: Duty is individual to each created entity and while there can be commonality in duty types with the species or society where the entity resides or associates, an individual entity s duties are unique and cannot be judged by another. One can know ones duties by being aware of ones inner feelings or conscience, and nature helps by bringing the situations that need to be dealt in a very obvious manner. The entire Universe is viewed as a distributed computing system with a wireless network, with allocated roles to each entity in the Universe. Doing ones duties promotes individual harmony and balance, which when collectively true provides Cosmic harmony and Universal Balance. Sleep is understood as an unconscious mechanism to bring the internal program of an entity in sync with the Cosmic program. The same wireless update of internal programs can also happen consciously through spiritual communion in meditation. Doing ones duties in harmony also leads to liberation. Liberation is understood to be of two types that justify both Advaita and Vishistha-Advaita branches of Vedaanta philosophy. Because the Universe is dynamic and always changing, change cannot be thought of as an imbalance. In fact it is the individual balance that is more often lost than the Universal balance, since the Universe has a self-corrective mechanism within. *C. R. Narayanan is a founder and inspiration behind Life in Yoga Foundation and Institute, non-profits formed in Maryland to promote research and teaching of yoga philosophies and its implication on health and humanity. He is currently engaged in the research of Naadis or Energy Channels and their measurement with exosomatic electro-dermal devices and their application to yoga therapy, towards unveiling a Unified System of Medicine. He has translated the yoga sutras with interpretation that views the entire universe as a distributed computing system and uses computer paradigm for critical understanding of yoga concepts. He has developed many innovative techniques like Dance Yoga, Gentle Yoga, Cyclical Rhythmic Exercising of breath, mudras, etc. He was awarded a Ph.D. degree from the State University of New York at Stony Brook in He can be contacted at Silver Spring, Maryland, phone / , RNarayanan.us@gmail.com or through

2 While popular view of Yoga is around the stretch exercises observed in yoga studios and health clubs, the real Yoga as expounded in the root document, Yoga Sutras of Patanjali written about 5,000 years ago 1, is all about the nature of existence, the process of creation, and the process of realizing all of this by direct communion with the Universal spirit and Creator. The stretch exercises form the most rudimentary element a derivative of one of the eight fold process explained in the yoga sutras to attain the highest realization. Patanjali, in the 31 st Sutra of the fourth and last chapter, claims that after realization of infinite knowledge (of existence) one realizes that what is to be known is little. This statement and his other discussions including the concept of Dharma Megha Samaadhi suggests that the final realization of yoga is that one is only an instrument (of the Creator like a computer/robot) and one needs to do ones duty for which one is born in this body as a dispassionate observer. Each entity of creation, doing its duty dispassionately in sync with the Cosmic flow, brings harmony to itself and the cosmos, which is the Universal balance. Such harmony and balance brings effortlessness and peace in living for each and every element of creation. Such understanding of duty is the concept of Dharma. However, many questions like the following arise from such understanding of Yoga: How does one know what is ones duty? How can one develop the intuitive awareness to know the nature of existence? Do changing times with the dynamism of new thinking and technology change ones view of duty? Does this concept of duty mean that we have no free will? What are the differences and implications for individual and social/worldwide harmony? All of these and the systematic understanding of the concepts of Yoga, Universal Balance and Dharma at the individual, social and cosmic level are discussed in the various sections that follow. 1. Duty done dispassionately as the Basis of Harmony and Universal Balance In sutras 3 to 5 of the fourth chapter, Patanjali explains the process of creation. He suggests that only because of God s ability to experience the created, is the master program of creation formed (called Prakriti in Sanskrit literally meaning Divine Creation, and often also translated as basic forces of nature ) and its nature is completely rule-based. This master program creates many smaller programs to fulfill its created purpose. Thus each human being and all other elements of creation are part of one larger program or cosmic flow. Thus creation can be thought of as a distributed computing system and when each computer in the system is in sync with the whole there is harmony and Universal balance. On the other hand when one computer goes out of sync it is in disharmony, and when too many of them go out of sync it can affect the entire system. [It is easy to understand the Hindu concept of Avatar to restore the cosmic balance, in this context, to deal with situations when the Cosmic Dharma is violated by too 1 Yoga s Approach to Sustainable Evolution of the Human Being and Societies by C. Rajan Narayanan of Life in Yoga Institute presented at the Conference on Eastern and Indigenous Perspectives on Sustainability and Conflict Resolution at University of South Florida, Tampa, Nov 14-15, 2011

3 many entities making the total computing system go out of sync with the Creator s plan. A few entities or a small percentage of them becoming deviant do not make a big impact as others can compensate for them. Nature has a way to adjust the programming of each entity during sleep to compensate for small deviations.] With respect to each individual (computer if you wish) Patanjali clearly states in the second chapter that there are five impurities that cause one to be in a sub-optimal state which binds one in the cycle of rebirths. These five are explained as the following in three groups: The Initial Program of Individual Preference endowed by the creator which has two of the five components: like or affinity (Raaga) and dislike or aversion (Dvesha); [This is the role of the mind and is called Manas in the Vedaanta tradition. The mind classifies everything it observes with the sense organs as good or bad, desirable or undesirable. The mind is given to each person to allow one to only assess what comes in front of him/her to discern his/her duty, but more often the mind gets carried away to classify other things that are observed that are not relevant to ones duty. Thus one develops new desires by observing things (like the neighbor s car or a movie star s house) that are not part of one s existential flow that sit as unfulfilled desires (impressions/karmas), or one gets affected by results of action with feeling of guilt or pride (impressions/karmas) or one pursues actions that are against one s programmed flow (Adharma impressions). These new impressions are freshly created impurities that add to the initial program and become the cause of more births often called the Karma cycle or the law of Karma.] Inherent Sense of Self - experiencing whatever one interacts with (Asmitaa), and the sense of one who does (sense as doer) in the acts performed (Abhinivesha) are another two; [These are collectively called self-sense or Ahankaara in the Vedaanta tradition. The sense of one who experiences and one who does is important to assess and do ones duty. But when the self sense becomes too strong with the mind becoming wantonly judgmental, i.e. out-of-balance, one loses perspective that one is only an instrument in the wheel of the cosmic flow and the body is there only for a finite time period to fulfill ones duty.] Lack of Knowledge of who one is and what all this existence is all about (Avidyaa) is the fifth. [Vedaanta refers to this as Avidyaa as well and refers to Buddhi or intellect as the way to overcome it.] All of these impurities (software programs) work through the individual s computing system to make them who they are. In the language of yoga this computing system of an individual with the programs within is called Chitta (citta) and in common spiritual parlance is called consciousness. Patanjali explains (in Ch 4, Sutras 15 to 17) it is this that makes even the physical appearance of each person different and therefore unlike general thinking of hardware and software in the computing paradigm, with the body as an organic system which is an expression of the Chitta within, the hardware and the software cannot be differentiated by human perception.

4 Among the five impurities noted, Patanjali explains that the lack of knowledge or Avidyaa is the highest order culprit (Ch2, Sutra 4), since it makes one believe one is the doer and experiencer under the grasp of the mind that is classifying everything it senses with the sense organs. Without the perspective of the cosmic order, finiteness of the body, and ones duty (SvaDharma), it makes one act and react strongly, and in the process churns out new impressions (Karmas) formed by judgment of the mind, that become propagated programs forcing endless rebirths without recourse to liberation (by ending rebirth). This is also the source of individual disharmony. If one were not to act and react strongly, but rather deal with all situations faced as a dispassionate observer and a dispassionate consequential actor to deal with the situation, then there are no new impressions/karmas formed and there is harmony with everything. Since as a dispassionate observer the situation is not strongly judged to form a new impression and as a dispassionate actor the action to deal with it is not done with a strong sense of a doer or controller, no new impressions (patterns or karmas) are formed and this leads to a state where all the initial impurities get exhausted and hence no seed or stimulant remains for rebirth. 2. Universe viewed as a Distributed Computing System with Wireless Network All of creation, the cosmic whole, can be viewed as a distributed computing system with a wireless network. Within the system, a human being is one computing unit and the impurities of the unit are initial program parameters for the unit s allocated duties to serve the cosmic purpose. The lack of perspective of the individual unit relative to the cosmic whole, along with the initial program parameters to perform its duties, namely the sense of like and dislike and ones AI sense of experience and doership, result in constant learning and updating of program execution (through neural network propagation). This inevitably leads to intensity and high load on the system as the system tries to engage and control the situation and plan to do more things than it was designed for. Since the individual system is part of the cosmic whole, the conflict created is between the cosmic goal its expectation of the individual unit as part of the distributed computing system of the cosmic whole and the individual unit, which pursuing its own objective regardless of the cosmic objective creates conflict and disharmony. But when the individual unit relegates control to the flow of the cosmic whole, refuses to judge strongly, but allows its program to flow, there is no overload for the individual unit, no new impressions created, providing individual harmony and also providing cosmic harmony, since its functionality is consistent with the cosmic flow. The Creator s work plan in the language of the Indian tradition is called Shaashvata Dharma or Eternal flow, while the flow of the created cosmos is called Prakriti Dharma (roughly understood as flow of nature) and the individual s program flow is called SvaDharma or individual-specific duty. Thus it is said that the SvaDharma of each individual must be in sync with the Prakriti and Shaashvata Dharma providing individual and cosmic harmony. The cosmic harmony is the Universal balance. The cosmic system has built all the system elements in place to minimize the potential for conflicts and disharmony that affect individual and Universal balance. The wireless connection within each one of us is naturally activated in sleep to provide daily dose of program and anti-virus updates. This is why

5 Patanjali calls sleep as a Chitta Vritti or activation of the human computing system. [Ch1, Sutra6] This is nature s way of strengthening the Universal system by reprogramming the individual relative to the cosmic need, since not all elements of creation will be in perfect sync with the cosmic system all the time. There is no wonder that life science researchers have found correlation between good sleep and strong immune system. Of course those who are completely off the path from their purpose of creation, keep disregarding nature s indications and prodding, will be destroyed by nature by diseases that cannot be overcome by immunity. This is also the reason it is often said Dharmo Rakshati Rakshitaaha those who follow Dharma are protected by Dharma. And people who violate it typically don t sleep well. Disturbed sleep is the first sign of individual imbalance. The same access to the cosmic intelligence from deep sleep is there for those who can attain cosmic communion in meditation. The only difference is that communion in deep sleep is unconscious, whereas the communion in meditation can be conscious and more powerful than sleep. 3. Knowing Ones Duty & Two Types of Liberation (Moksha/Kaivalya) The key question, from a practical point of view, is how does one know what is ones duty even if one can learn to become non-judgmental of situations and actions. In the Christian terminology it is called the voice of the conscience the internal guiding sense that is naturally available to a person when one is unstressed and relaxed i.e. surrendered to the cosmic flow. We would also like to suggest that nature has a way of automatically presenting our duties in front of us, and when we don t do them we don t feel good and when we do them, it feels fulfilling. But if one cultivated ones spiritual awareness through connectivity with the cosmic spirit, one s own intuition guides in recognizing and fulfilling duties, and as it develops further, it is a source of all the answers we seek about existence. Patanjali clearly suggests that not everyone needs to attain that high level of communion (called Samaadhi) to be in harmony with the cosmic flow and ensure Universal balance. This is expressed by his clarity in suggesting there are two types of liberation ending rebirths in the last sutra (of chapter four). Both states require complete elimination of all the impurities or programs. In the first state when one is constantly in communion with the highest entity, the Creator, God, even when all the other programs get extinguished, this communion with God does not cease. Thus the body and mind get dissolved in the cosmic energy flow but the entity always remains in constant communion with God call it heaven if one is to think in terms of conventional religious theology. In the second type of liberation one is not in communion with God permanently and when all the impurities/programs are expended, one is liberated with no trace of the entity remaining. This second type of liberation appears to be the orientation of the Advaita philosophy while the first type is suggested by the Vishistha-Advaita philosophy. Thus the Yoga Sutras validate both in the last sutra of the fourth chapter. The second type of liberation seems to be the easier path for most people and the general recommendation is for one to be non-judgmental, keep to ones regularity and fulfill ones duty keeping true to ones conscience. The only problem in such an approach is that it can become belief-based and ritualistic living by social norms and at some point the concept of duty may become fixed prescriptions,

6 and the sense of being true to ones conscience as the way to recognize ones duty and it being very individual to each person can get lost. This often leads some people into confusion of right and wrong and promotes strict adherence to traditions to the degree that one opposes or dislikes advances of technology and civilization. Even the Bhagavad Gita is confusing often to such people where Krishna is seen as persuading Arjuna to carry out the heinous crime of killing his own kith and kin without realizing duty is individual and it is meant to support the cosmic flow. While for the general population and most situations, moral and legal codes of the society are good guidelines, in rare situations, conflict of conscience can arise. Also it is important to realize religious rigidity does not constitute individual duty all the time, although it may work for some for some period of time. There is no such problem with the first approach to liberation the Yogi s approach for direct realization since ones intuitive awareness guides ones duties all the time. The way to avoid conflicts in the second type of liberation is to develop a minimal amount of meditative practice in life to have minimal connectivity with the cosmic flow that keeps ones intuition/innate-sense sharp enough to serve as a guide for ones duties. [This is the reason in the Hindu tradition there are regular daily rituals followed, where Sandhyaa Vandana is actually a high form of meditative practice. Lack of understanding of the meditative purpose often makes it into a non-meditative religious ritual.] While in the above discussion of knowing ones duties, we have referred to Patanjali s view of two states of liberation, there are four possible combinations of states and paths for individuals, three of which lead towards liberation, as follows: One who is not guided by conscience and creates karmas, goes towards rebirth; One who is true to ones conscience and fulfills purpose of life without the highest experience of connecting to God and gets liberated in the Advaita style; One who is true to ones conscience and fulfills the purpose of life, gets momentary or periodic connectivity with the highest but is unable to sustain it to the end of life and hence gets liberated the Advaita style; One who is true to ones conscience, fulfills the purpose of life, finds the highest connectivity and stays with it through life with full surrender to God, and attains the Vishistha-Advaita liberation. Being relaxed and practicing meditation to be able to intuitively sense ones purpose/duties, which is the same idea of sensing ones conscience, is very difficult to understand for most people. Acceptance of a given state, even if stressful, makes one feel unstressed until one develops hypertension or a heart attack. In a Christian sense, most people have shut out their conscience driven by worldly logical thinking of the mind and may not even realize there is such a thing as conscience or innate intuitiveness until they reach a dramatic and difficult moment in life and begin a detoxification process. This is where regular group practice and discussion of real yoga helps. 4. Realization through Intuitive Awareness For most people of the world, faith (in a religion or norms or codes of conduct, etc.) has become the way for following their duties. For many that may be enough to be in sync with their conscience (if they can

7 sense it) and the cosmic flow. But for some these beliefs may create instances in life where their faith (in whatever) conflicts with their inner sense, their conscience. For such people who want to understand the meaning of existence and its implication on how to lead life through direct experience, the principles of the path of yoga recommended by Patanjali can be explained in the following three points: Stilling activity of the programmed system body-mind through repetitive and regular practice of exercises, first with one-pointed awareness that later transcends into that of a pure observer; [Ch1, Sutras 12 to 16] Cleansing of the programs within by being a pure observer that allows programs (impurities) within to expend themselves and prepares one for higher experiences. [Ch2, Sutras 1-2; Ch 1, Sutra 16, Ch 4, Sutra 29] A systematic approach involving the 8 fold or Ashthaanga Yoga [From Ch2, Sutra 28 onwards] consisting of: (i) Restraint of a thinking person (Yama) so that the sense organs and the mind are kept in check, limited to recognizing ones duty and not getting carried away. (ii) Disciplined Regularity (Niyama) the repetitive and regular practice that helps to build new neural patterns in the system through neuroplasticity that helps one naturally to have control of the sense organs and mind with little effort. (iii) Alignment of the Circuitry through Posture (Aasana) Optimal alignment of the physical circuitry of the human system through alignment of the musculo-skeletal system, which is considered the grossest part of the computing system. Physical exercises attain this and different methods of exercising have different degrees of effectiveness. Proper alignment is necessary to ensure increased and unimpeded energy flow in the system. (iv) Control of the Vital Force or pure energy that fires the computing system (Praanaayaama) this serves the purpose of balancing the energy flows in their channels and increasing the energy flow. This is essential to increase the power output of the transmitter within us (of the wireless modem) to extend its range with higher cosmic entities that permit direct realization. This is done essentially through breathing exercises. (v) Developing Sensitivity and Control over Inner Vibrations (Pratyaahaara) of the physiological system, which are essentially caused by the biochemical interaction in the body, which are the manifestation of the interaction between the genetic expression, immune system and musculoskeletal system, all activated through flow of energy (power). Audible sound and inaudible vibrations, to counter the effect of natural vibrations of impurities within (until total cleansing has happened), are the basis of developing this sensitivity and control. Hence the role of mantras, music, vibrations of people, food, things (like Rudraaksha beads, crystals, gems, etc.) and places (holy or polluted places) play a very important part in self-regulation and is part of most spiritual traditions. (vi) Power of Directed Thought (Dhaaranaa) has a very important place with three different functions in different phases of the journey of yoga. (a) Initially it is for bringing the uncontrolled mind into one-pointed focus which later transcends into that of a pure observer.

8 (b) Later it deals with directed thought to purify the programmed system and we think of it as associated with genetic expression. (c) Finally it is for directing specific questions to the higher realms seeking answers for them in order to directly understand the nature of existence and ones role in it. (vii) State of Pure Observation (Dhyaana) is the state when one overcomes the programmed activities within and is able to still the entire body-mind system sending the computing system to very low activity mode. The spare capacity developed in the system enables the activation of the wireless connectivity within, which in stages, gradually connects at a high spiritual level, which is the eighth element described next. The idea of high spiritual connectivity is different because low spiritual connectivity can always be attained by deep relaxation and in deep sleep which provide normal immune functionality by daily updating of programs within, during sleep. (viii) State of High Spiritual Connectivity (Samaadhi) is described at different levels. The lowest such level is the ability to mentally ask questions and intuitively find answers in a state induced by some practice (like mantra meditation, tantra practices, drug induced as among Greek oracles and American Indians, etc.). Such an induced state is called Sabeeja Samaadhi in the language of the Yoga Sutras. The highest is considered to be the state when one is in that state all the time without any requirement for stimulation (through some stimulant) and at a level of connectivity when one can directly communion with the Creator. This is the state of Nirbeeja Samaadhi (communion without a stimulant) and Kshana Prati Yogi (in communion with the highest all the time) in the language of the Yoga Sutras. Intermediate levels between the lowest and highest are where the person can communion with different levels of nature (below the Creator level) and if communion with the Creator is attained, it is only momentary and not sustained. In different levels of Samaadhi different types of questions can be answered and at the highest state of Samaadhi all questions can be answered. Finally one stops asking questions realizing that this body is only an instrument to serve the cosmic purpose. Also in Samaadhi, the power of immunity can be increased manifold. Hence meditative practices (with a goal of leading to Samaadhi) are important for reversing many chronic conditions for which modern medicine has no good answers. The process of revelation of the nature of existence works through the last three Dhaarana, Dhyaana and Samaadhi. Dharaana and Dhyaana continue to operate along with Samaadhi until one reaches a stage where one stops asking questions (after all questions are answered), and one reaches a state of complete surrender to the Creator s will, with communion with the Creator in the highest stage of Samaadhi. This is the reason Patanjali deals with these three separately in the third chapter and uses the term Sanyama (also written as Samyama) or the coming together of these three as the process to answer all questions. 5. Life in Yoga Approach Life in Yoga Foundation has developed an approach to yoga practice based on these above three principles of Patajali s Raaja Yoga, one Hatha Yoga recommendation and observations from exercise physiology, which has been called the Life in Yoga Approach.

9 The 5 of the refers to 5 of the elements of the 8-fold (Ashthaanga) yoga of Patanjali. The first two, Yama and Niyama, are considered to be mental and attitudinal requirements, and the eighth one, Samaadhi, is considered the final attainment. The remaining five correspond to five exercise areas that are suitable for group or individual practice. These are Aasana, Praanaayaama, Pratyaahaara, Dhaaranaa and Dhyaana, as explained in detail, in the previous section. The corresponding exercises are Physical, Breathing, Vibration, Thought and Pure Observation exercises. The 3 of the refers to the three methods of exercising as gleaned from Hatha Yoga and exercise physiology observations. Hatha yoga recommends that any stretch or twist (Aasana/posture) be attained in smooth motion (Aarambha), be held for a minute or longer (Sthithi) and be released in a smooth way (Visarjan). From a physiological perspective, holding for a minute or longer helps the body to quickly reprogram and develop new capillary flows into the muscles that are being used to bring more oxygen supply to create ATP (energy), and thereby make the muscle more mobile and eliminate any sense of pain or discomfort caused because of lack of enough oxygen. From a yoga perspective we call it cleansing of the programmed system from improved alignment that leads to greater stamina. Such an approach of holding a position is considered to have greatest impact in improving stamina or cleansing and aligning the system, and we call this method of exercising stretch-hold-release exercising. The second method of exercising is the common type of exercise in any regular motion like, walking, running, swimming, etc. We call this constant-pace exercising. The third method involves changing the pace of exercising from slow motion to gradually increasing it to fast motion and when the fast motion cannot be sustained to bring it down to slowest again and slowly build up to the fastest over a period of time. Such a method of exercising with several cycles of slow to fast exercising, finally ending with slow exercising, we call cyclical rhythmic exercising or CRE. We have found that this has better cleansing effect than the constant pace exercising and this is the pattern used for marathon training, and in the case of breathing exercises, it is as used by the Art of Living Foundation in the exercise they call Sudarshana Kriya. Such an approach to exercising can be used by people who lack enough muscle tone and flexibility to hold a position for a long time and seem to gravitate towards motion based exercising. The stretch-hold-release form of exercising is only recommended for physical exercises and should be done with smoothness of breath and without shaking/trembling of the body. Such exercising done for breathing involves Kumbhaka or holding of breath. This is considered a stronger practice and not recommended for most people and the cyclical rhythmic form of breathing can be used instead. The same cyclical rhythmic form when used with vibration works for cleansing. A good example of this is classical music that results in highs (Aarohana) and lows (Avarohana). [Mantra-based meditation used for meditative connectivity is in a different class and serves a purpose that is more than cleansing.] Thought based exercises can exhibit the same phenomenon when dramatization with extreme and changing thoughts, emotions or tones are involved. Pure observation is only of one type constant in pace. Multiple methods of exercising is not relevant for pure observation. The 1 of the relates to the Raaja yoga requirement of having one-point focus that later transcends into that of a pure observer. If this is missing in any exercise, it loses its yoga quality. Regularity is a given, as part of the Niyama of the second element of the 8-fold yoga.

10 Such a Life in Yoga approach helps one to understand that every activity of life can be made into a yoga exercise by having one-pointed focus or the attitude of a pure observer. 6. Clarifying Different Approaches to Yoga, the Spiritual Communion The detailed analysis of the spiritual communion (which is the ultimate objective and the root meaning of Yoga) has been expressed in many ways in the Indian culture. The Yoga Sutras are considered the document of Raaja Yoga or Sovereign Yoga implying the Science of Yoga, whereas other paths to attain the state of yoga that do not understand the process of attainment in detail go by different names like Bhakti (Devotional) Yoga, Karma (Selfless Service) Yoga, Jnyaana (Knowledge) Yoga, Hatha (Physical) Yoga, Mantra Yoga, Naada (Vibration) Yoga, etc. It is easy to see from the Raaja Yoga principles of Patanjali how Bhakti Yoga works. Bhakti Yoga deals with one-pointed focus on whatever form of God and seeks to surrender all actions and meaning of existence to God. The one-pointed focus on God and surrendering of all actions to God makes one a pure observer and is clearly a path for extinguishing ones programs (impurities). The idea of God as the focus becomes the point of Dhaarana, which becomes the seed for the final yoga communion. In fact Patanjali states that this is a valid path and bereft of obstacles. [Ch 1, Sutra 23 and 29] However for the practitioner, the knowledge of step by step process of yoga will not be there, and it may not be relevant for such a practitioner with great faith. For Bhakti Yoga practitioners it may be a mystery as to why some people have early spiritual experiences while others take many, many years. From a Raaja Yoga perspective we understand that until a certain level of purification (extinguishing of impurities or programs) occur, higher experiences don t come. This is Raaja Yoga s understanding of the process. Karma Yoga is the path of doing ones duty without a strong sense of judging or doership. It is often described as selfless service. This is the path of extinguishing all the programs within that ultimately leads to liberation. In the state when one has high level of purity, with minimal programs, by mere thought one can communion with the spiritual level. Like Bhakti Yoga, in Karma Yoga ones attitude or faith in the approach (and hence being non-judgmental) is enough without any need to understand the process of attainment of Samaadhi. And this path is a path for liberation, since all programs are extinguished, whether active communion in Samaadhi occurs or not. Jnyaana Yoga is half-way between Bhakti and Karma. The one-point focus on beliefs (of any system with regard to nature of existence) automatically leads to detraction from too much analysis of worldly elements through the sense organs and eventually leads to dissipation of the programs (impurities) within. At that point, since sufficient purification has been attained, the beliefs can be directly experienced and clarified through the spiritual communion. Hatha Yoga as a yoga approach has become much more closely associated with Raaja Yoga since there is a step-wise conception of the process, but there is much more importance on the physical aspect of regulation of the body to the degree that Hatha yogis can lose sight of the fact that the power of mantras and the mind can overcome physical deficiencies. In these reductionist approaches to practice of yoga, Hatha Yoga should be seen as the counter-balance to Bhakti Yoga and Jnyaana Yoga where the

11 only emphasis is on the role of the mind. Hatha Yoga reasserts the importance of the balance at the physical and vitality levels as well. Mantra Yoga is something that has been a great focus of the Vedic system and this is expressed in some of the Sanskrit words and their roots, and is the approach of Maharishi Mahesh Yogi. The cosmic flow is called Rita or Rta (in Sanskrit). Since each entity in the cosmic flow is a bundle of vibrations with which his/her programs express themselves, the equal and opposite vibration of each entity s composite vibration is called its Rik or personal mantra. Use of this mantra stills the body-mind system and ultimately leads to the spiritual communion where one is able to discern answers about the nature of existence. When one is able to do that, one connects with the Rita using the Rik, and is called a Rishi. This approach popularized by Maharishi Mahesh Yogi in the twentieth century is technically Mantra Yoga, but he referred to it as Raaja Yoga referring to the Yoga Sutras of Patanjali and called it by a trademarked name called Transcendental Meditation or TM. However even regular TM practitioners like the author have experienced an enhanced impact of Mantra Yoga when Hatha Yoga practices are combined. Naada Yoga is often spoken of by highly accomplished musicians who have had spiritual experiences from years of practice. Naada literally means vibration and its yogic effect has two types of impact. The first impact is that the vibrations caused by music with one-pointed awareness in the beginning, that later transcends into that of a pure observer, leads to gradual burning off of the impurities (programs). This naturally leads to awakening of spiritual awareness. This is also the effect of chanting. The second aspect of Naada Yoga is the Mantra Yoga element, in which a specific mantra that is an equal and opposite vibration of an individual s system quickly leads one to stillness and thereafter into spiritual communion. As if to reinforce that the Ultimate, the Creator, God, is outside all of the Rita or cosmic flow, the Chaandogya Upanishad notes that with Saama (balance) and Rik as the base, when one invokes the Udgeeta or OM one attains the highest. Life in Yoga uses such a practice that it has called Chaandogya Upanishand meditation. This practice and the implications of the Yoga Sutras address a confusion created by philosophers and especially commentators of Advaita in the use of terminology that fails to distinguish between the word Brahm and ParaBrahm. Brahm means what is created coming from the verb Brahmayati, and ParaBrahm implies what is beyond creation. While from the Creator s perspective we are all mere computers and hence inanimate, all of this creation is considered Maayaa or illusion. But since the Creator can connect with each entity in creation if needed and essentially through the cosmic flow (Prakriti or Shakti) update programs in a created unit or control the switch to the power, which when turned off the created falls dead, the created is considered imbued with the connection of the Creator. In reality there is only one sentient entity from which all is manifested and the fact that the one alone is real and everything is unreal is the real premise of Advaita Vedaanta. When wrongly understood it gets misinterpreted as Each one of us is God, but we

12 have not realized it. The distinction that the created does not become the creator is very clear from the Yoga Sutras and the separation of Brahm and ParaBrahm used in vedic terminology. 7. Discerning Individual Programs in Creation When we observe people or anything in creation, we easily see the external looks and can scientifically understand the biochemical aspects. For the human being we will call this the musculo-skeletal system and the bio-chemistry/physiological system. But two people with identical looks and biochemistry can behave differently attitude, expression, thinking, etc. This we can call as the psychic system. The psychic system, the musculo-skeletal and biochemistry systems are the manifested programs for fulfilling the purpose of our birth. Higher programs that manifest these are said to be in genetic expression stored along the Chakras in Yoga s understanding of the higher system circuitry. Even higher to this is the reprogramming through cosmic connectivity which manifests as our immunity. All of these are empowered by flow of energy through them. The flow through the programmed circuitry manifests, based on level of resistance due to the impurities/programs, in one of three kinds of movement: smooth (also called luminous) called Sattva; hyper-energetic or vigorous called Rajas; slow or lethargic or inert called Tamas. [Ch 2, Sutra 18] The manifestation of energy flow through the hierarchically programmed system in whatever action we perform is said to be expressed in the form of Gunas (often translated as nature in a loose way) which are of these three types: Sattva, Rajas and Tamas. While for liberation, Sattva is the desired state to be achieved when all the programs are extinguished, the path to liberation in fulfilling the duties may include both Rajas and Tamas as well. This is wonderfully illustrated in the three stories of the Divine Mother (Devi) in the Durga Saptashati (ChandiPaath in Bengal, Devi-Maahaatmyam in South India) where in each of the stories respectively the Devi comes as Tamas (Kaali), Rajas (Lakshmi) and Sattva (Sarasvati) to fulfill the Divine purpose. It is also typical to observe that when the programming is strong in younger people they have had fewer years to expend them one would observe more of Rajas and Tamas behavior, but with age as the programs burn off, moderation, smoothness and clarity sets in. The Genetic Expression circuitry serves as the conduit between the plan of the cosmos through the connectivity of the Immune System and the lower level manifestations through the psychic, biochemistry and musculo-skeletal system. In the language of Yoga this can be considered the Chakras and the Ida-Pingala-Sushumna Naadi system. Depending on which Chakra has more programs and greater flow of energy manifesting in different types of actions, it defines the basic nature of the person and different program variations in each chakra create personality characteristics. Life in Yoga has developed measurement techniques using Electro Acupuncture tools to measure some of the circuitry flows objectively, while it also teaches intuitive sensing methods to detect them for advanced teachers.

13 The nature of a person defined by greater activity in each chakra, also sometimes referred to as the Kundalini system, is as follows described for the seven chakras popularly referred: Moolaadhaara Root Chakra Unthinking, aimless, mere survival, basic instincts Tamas dominant with some Rajas Svaadhisthaana Sacral Chakra Self-centered, seeking to promote self interest Rajas dominant with some Tamas Manipooraka Navel Chakra Group-centered, seeking to promote cause of one s group Significant Rajas dominance with some Tamas and Sattva Anaahata Heart Chakra Humanitarian-centered, seeking to promote cause of all humanity - Significant Rajas dominance with some Tamas and Sattva, with Sattva being a little higher and Tamas being a little lower than at the Manipooraka level. Vishuddhi Throat Chakra Wonderment of Existence, seeking answers to questions All three Gunas in balance more Sattva than previous Chakras. Aajnyaa Head Chakra Having Answers of Existence, whether true or not, but acceptable Sattva dominant with the remaining Rajas being more than Tamas. Sahasraara Crown Chakra Residing in Dispassion and Futility of existence - Sattva dominant with the remaining Tamas being more than Rajas. The eighth chakra, popularly called the spiritual heart, referred to occasionally in special literature like the Aruna Prashna of the Brihadaaranyaka (referring to the 8 th sun), Naaraayana Sookta of Yajur Samhita (refers to the spot in the mid chest where the lowermost ribs meet as the abode of the Supreme within each person) and referred in yoga literature as the Hrth (or hidden or enclosed) spot, which we recognize as being on the Aatma Naadi (not in the Sushumna). This eighth chakra, the seat of full Sattva, we refer to as the Aatma Chakra and consider it the seat of acceptance of things as they are and being bound to duty with dispassion. When one s preponderance of thoughts stay in a single chakra that is the reflective outlook, Varna, of the person: Kshudra or Shudra One is a Kshudra or small when one is unthinking in ones essential nature, with thoughts primarily in the Moolaadhaara, characterized by more Tamas and less Rajas; Vyshya is one who seeks to bring resources to one s Vasha (control) exhibiting self-centered behavior in most of one s thinking seated in the Svaadhisthaana such a person always thinks what s in there for me and how to personally profit in every action, characterized by more Rajas and less Tamas;

14 Kshatriya refers to one whose thoughts are largely focused on the Kshatra or domain. When the domain refers to one s community or workplace or some identified group, that is a lower level Kshatriya whose thoughts are resident primarily in the Manipooraka, while those thinking of all of humanity as the domain, their thoughts stay in the Anaahata; characteristic of the Kshatriya is the inclusion of some Sattva in the nature. Braahmana or Brahmin referring to one who is concerned with the Brahm or creation is Sattva predominant, and work at four levels: first in wonderment with questions in the Vishuddhi, with fixed views of existence in the Aajnyaa, with sense of futility and dispassion towards existence in the Sahasraara, and with a sense of duty and dispassion with attitude of acceptance of everything as it is, in the Aatma Chakra. Wherever one s thoughts predominantly reside, that is where the Kundalini resides, and that defines their nature or outlook or Varna. While there are four types of Braahmanas, two types of Kshatriyas, and one each of Vyshya and Kshudra, mixed natures are also possible. This section seeks to clarify that for being consistent with the Cosmic flow certain natures or qualities are not preferred over others. Being in tune with the need of the times as per the Eternal flow is more important than any specific nature or quality. No role in existence and no quality in existence is too low or too high. All are needed in the right proportion, varying from time to time to meet the needs of the Cosmic plan, to fulfill the Cosmic plan. 8. Microcosm and the Macrocosm Individual versus Social and Universal Perspective As we understand the diversity of individuals caused by their different programs, collections of created elements form their social composite programmed nature, leading to different types of values and culture in different groups. All groups together form the Universal Spirit which is just a composite of all the created elements. Over time, as per the need of the period, its characteristic nature changes as illustrated in the three stories of Devi in the Durga Saptashati. Individual elements of creation also change in nature over time. This leads to the concept of the four Yugs or epocs: Satya, Tretaa, Dvaapara and Kali. For the Cosmic Kundalini or where the cosmic thinking is focused, these periods are similar to the four Varnas within created entities. The reflection of the microcosm in the macrocosm and the macrocosm in the microcosm is a Hindu concept that is often stated in astrological discussions as Yatha Pinde tatha Brahmaande, Yatha Brahmaande tatha Pinde. While such statements are often made to explain predictions of astrology of an individual based on cosmic planetary positions, its application is much beyond. 9. Conclusive Understanding of Yoga s Approach to Universal Balance - Role of Free Will, Cosmic Dynamics The key to Universal balance as understood by Yoga is that each entity of the created Universe must do its assigned duties as per Cosmic plan. Yoga is the approach to detract from the straying effect of the mind due to the sense organs, so that one develops sensitivity towards ones duties as ordained by the

15 Cosmic plan. Adhering to the Cosmic plan is important for individual and Universal harmony and hence balance. This does not mean that an individual has no free will. An individual can engage in one of three types of actions: (i) those that foster and support the Cosmic plan; (ii) those that are neutral having no impact on the Cosmic plan; and (iii) those that contradict or oppose the Cosmic plan. The first is the mandate for harmony and balance. The second is the option of free will that does not disturb the harmony and balance. The third is the forbidden to preserve harmony and balance. Of course, anyone has the free will to violate harmony and balance with unlimited use of free will. But to keep to harmony and balance of the individual, free will can only operate in the area of activities that are neutral for the cosmic flow. Ones duty cannot be discerned accurately by any belief structure, whether religious, moral, legal or otherwise. It is something innate to each person and only the individual concerned can know if they feel fulfilled by their actions relative to the situations that face them. The entire Universe is part of a Cosmic flow that is dynamic and ever changing. The Universal Being is composed of all the created elements, in whatever hierarchical groups they are conceived. The whole Universe and the various hierarchical groups, being an agglomeration of the constituent elements, the nature of the constituent elements and the groups and the whole Universe change over time. Being without change is not a requirement for Universal balance, but rather being in sync with the change ensures Universal balance. Universal balance can exist even if a small percentage of individuals are off balance. Individual balance is observed by such traits as contentment and living that appears so natural that it is effortless and pleasant. Loss of balance is characterized by disease and unhappiness. REFERENCES: C. Rajan Narayanan, Yoga s Approach to Sustainable Evolution of the Human Being and Societies, Conference on Eastern and Indigenous Perspectives on Sustainability and Conflict Resolution at University of South Florida, Tampa, Nov 14-15, 2011, C. Rajan Narayanan, Translation of the Yoga Sutras,