|
YOUR QUESTIONS ANSWERED: F.A.Q. 30
|
|
Obstacles on the Yoga Path QUESTION: What are the main obstacles in Yoga and
what is the best way to overcome them? ANSWER: Genuine Spiritual progress consists in a
widening of Spiritual horizon or enlargement of the human capacity for
Spiritual experience. In other words, Spiritual progress is an expansion
of Consciousness. Anything that hinders or impairs this expansion of
Consciousness is an obstacle (antaraya) to be overcome. In order to
efficiently overcome obstacles it is helpful to understand what they are and
how they arise. To begin with, it is necessary to understand that all our
experiences are a creation of Consciousness. While some experiences are
generated directly by the Universal Consciousness (the Supreme Intelligence)
others are generated through the medium of the individual consciousness (the
human mind). Whether Universal or individual, Divine or human, higher or
lower, all experience is created by Consciousness and so are obstacles. In the same way as the Sky can appear as clear, partly covered
by clouds or completely dark, Consciousness can appear as bright,
"coloured" or obscure. In terms of ordinary experience, human consciousness is
perceived as "clear and bright" in the waking state, as
"active" in the dream state and as "obscure" in deep
sleep. In emotional terms, these distinct modalities of Consciousness
are experienced as (1) happy, (2) passionate or affected and (3) dull. They
are the three basic qualities (gunas) of Consciousness which together
form the raw material of all human experience. The Holy Scriptures of India are unique in their detailed
description of psychological states and processes. Thus, in his commentary on
the Gospel of Divine Recognition by the great Yogi and Apostle of the True
Faith Utpaladeva, Mahamaheshvara Abhinava Gupta gives an enlightening example
of how the three modalities of Consciousness are experienced in everyday
life. For example, consciousness of one's child as a loved being is
experienced as the modality of happiness (sattva); Consciousness of
the child as being ill is experienced as the modality of pain (rajas);
complete absence of Consciousness is the modality of dullness (tamas)
(Ishvara Pratyabhijna Vimarshini IV, 1:6). Happiness is produced by the presence of Consciousness.
Dullness is produced by the absence of Consciousness. Pain is produced when
Consciousness is both present and absent simultaneously. Thus in the above
example, pain is experienced when Consciousness of one's child is accompanied
by absence of Consciousness of his being free from illness. When Consciousness or knowledge to the effect that the child
ought to be well is accompanied by Consciousness of the fact that wellness is
missing in him, our awareness oscillates between the one and the other and
this movement or activity produces an inner conflict which is experienced as
painful. By contrast, happiness is experienced when there is an awareness
that all is well. In consequence, Consciousness and the absence thereof are like
light and darkness which in the outer World combine to give
shape and form to the objects of perception. Together they give rise to all
our experiences in the same way as two different colours such as black and
white (or brown and white) harmoniously blend together in the plumage of a
bird (magpie, cuckoo, etc.) We may note in passing that Western science regards white as
the sum total of different wavelengths of visible light, and black as the
absence of the same. Scientifically speaking, therefore, white and black are
denied the status of proper colours. In psychological terms, however, the
fact is that both white and black are perceived by the human faculty of
sight. And seeing is, by definition, the perception of colour, there being
nothing else that the faculty of sight could perceive. In consequence, Yoga
treats black and white as colours. Moreover, Western science agrees that all colours are a
product of light. The only difference is that while Western science maintains
that light is a physical force, Yogic science teaches that all light is
ultimately nothing but the Light of Consciousness, that is, the power whereby
Consciousness "shines" or projects everything into existence. Therefore, just as a bird is perceived by means of the colours
black and white and their combination, so every experience arises in us as a
result of presence and absence of Consciousness and their combination. The primary emotions which are produced by the basic
modalities of Consciousness, sattva, rajas, tamas and their
interaction are the following eight: attraction, wonder, courage, mirth,
aversion, anger, fear and sorrow. The first four of these may be termed "positive" and
the last four "negative". If we couple one of the first four with
one of the last, we obtain a pair of mutually opposed states:
attraction-aversion, courage-fear, mirth-sorrow, etc. This clearly observable pattern of opposites (dvandva)
follows the original model of Consciousness and Unconsciousness, or Light and
Darkness, acting like a prism, as it were, which breaks down the fundamental
Unity of Reality into a wide range of experience in the same way as a crystal
breaks down a ray of light into many-coloured smaller rays. The eight primary emotions (sthaayi-bhavas) which are
permanently embedded in our consciousness at a deeper level and which may,
therefore, be compared with undercurrents in the sea, give rise to more superficial
and transient emotions (sanchaari-bhavas) which temporarily appear in the
mind in certain circumstances and are therefore comparable to waves and
ripples rising and subsiding on the surface of the sea. All of these are
capable of coupling with each other in many different combinations producing
a practically unlimited range of emotional states. In the same way as some of the primary emotions are
negative in the sense that they obscure man's awareness of a Higher Reality,
so many of the transient emotions, too, can bring our consciousness
down. Negative, unspiritual or consciousness-contracting emotions
are, of course, not the only obstacles to higher states of consciousness.
Unspiritual thoughts can equally hinder the Soul's Spiritual progress. So
does physical incapacity or illness. If we consider how easy it is for man to
lose his way in a jungle of emotions, thoughts and physical concerns, it
cannot come as a surprise to see that much of the human race is in a state of
ignorance, disorientation and confusion. However, mankind is not completely lost. Just as the Sun
always shines behind the clouds, so a better life beckons from behind all
obstacles. It is not mere coincidence that the Physical World is illumined by
the Sun. This World is a reflection of a Higher World and therefore it
reflects a Higher Truth. From the perspective of this Higher Truth, the only basic
emotion is Pure Bliss (Aananda) which is the natural state of
Consciousness. This emotion is called Shiva Bhava, the Supreme Peace
and Happiness of God. It is against the background of this Original State
that all other emotions arise and subside. Thus at the transcendental level of Higher Truth
(Paramaartha Satya) there is only one emotion which characterises the
Universal Consciousness. At the level of ordinary experience (sammati
satya), however, there are countless emotional states, some uplifting,
others depressing, which cause embodied consciousness to go up and down like
driftwood carried by waves. What becomes evident from this is that all sentient beings
have the capacity to get either closer to or further away from the Original
State of Divine Consciousness (Shiva Bhava), depending on which emotional
current or wave they are riding. For although emotions may automatically arise from the deep of
our subconscious, we have the power to consciously decide which emotions we
allow to determine our mental states and actions, and which it would be wise
to avoid or suppress. This capacity of emotional self-control can be
developed and cultivated by anyone depending on the stage of Spiritual
evolution occupied by each person. Why do obstacles arise? It is clear from what has been said before that obstacles are
thoughts, emotions and physical actions which induce our consciousness to
contract and cut us off from the Supreme Reality, the Universal Consciousness
of which we are an inseparable part. The question that may be asked at this point is, why do such
obstructive mental states arise? There are two primary causes which we may
identify as being responsible for the rise of obstacles: Karma and Divine
Will. Karma is defined as activities, mental,
emotional or physical carried out by a person, as well as their results or effects
(Karmaphala) taken either collectively or individually. The Spiritual Law of the Universe or Divine Justice (Dharma)
demands that every action whether it be a thought, feeling, word or physical
act, cause a corresponding reaction the effect of which is suffered (or
enjoyed) by the agent. This may happen indirectly. For example, if a man causes
mental, emotional or physical pain to a sentient being, he is liable to
suffer similar pain, or its equivalent, at some point in future which may be
either in this life or some future existence. Or it may happen in a more direct manner. For example, a
certain thought or emotion may be indulged in repeatedly until it leaves a
deep imprint (samskaara) in our consciousness which may be reactivated
automatically when circumstances are conducive to this. To this class of
Karma belong all habitual patterns of behaviour (cognitive, volitional,
etc.). The other important cause which is responsible for the rise of
obstacles, is the Will of God. God has His Own Plan for His Creation
and may, therefore, put obstacles on somebody's path for reasons known to Him
alone. How many obstacles are there? One list, which occurs in both Eastern and Western texts (with
some variations), gives seven fundamental obstacles: desire, attachment,
fear, anger, lust, greed and sloth. These are also known as "Sins",
that is, things which separate the human Soul from his own true nature as
well as from the Creator. On its part, the Ancient Gospel of Shiva (Shiva Mahaapuraana)
enumerates the following ten obstacles to progress in Yoga: (1) idleness, (2)
illness, (3) carelessness, (4) doubt, (5) fickle-mindedness, (6) delusion or
false beliefs, (7) lack of faith, (8) pain (resulting from Spiritual,
self-inflicted or divine causes), (9) dejection and (10) sensual
overindulgence. These two lists clearly refer to different levels of Spiritual
development. Thus negative and destructive emotions like fear, anger and
greed, belong to early stages when the human mind is still under the
domination of primitive psychological states, whereas episodes of
carelessness, fickle-mindedness and doubt are more likely to occur in the
more advanced stages. Also, while some lists are limited to psychological
obstacles, others include physical ones such as illness. Such lists,
therefore, are not mutually exclusive but complementary. It goes almost without saying that every person has certain
factors in his inner or outer life that constitute an obstacle or a cluster
of obstacles to him personally. For example, while one man may be prone to
envy another may get easily angry and still another may overindulge in
sensual enjoyment, and so on. Moreover, what is an obstacle to one person can be a
"blessing in disguise" to another. It is therefore impossible to
draw a list of obstacles that would be universally applicable to all human
beings. For this reason, Scriptures can deal with a limited number of
obstacles only, as a sample of imperfections a Spiritual seeker needs to work
on in order to perfect himself and become fit for higher experience. What
these obstacles are in each case, must be established by the Seeker himself
through self-examination, reflection and meditation as well as on the advice
of the Guru (Spiritual mentor) who is a true Doctor of the Soul. Are psychic powers an obstacle? As the Sun consists of light and heat, Consciousness consists
of Awareness and Creative Power (or Knowledge and Action). Just
as the Sun cannot be separated from his power of heat or fire from its power
to burn, Consciousness cannot be separated from its power to create or act. As Spiritual Practice brings about an expansion of
Consciousness, the power of action increases in direct proportion to the
power of awareness. Psychic Power (Siddhi), that is, the capacity to
accomplish things which are impossible to accomplish by ordinary means, is a
natural effect of Yoga Practice. After all, one of the main characteristics
of Spiritual men is that they can know and accomplish things which ordinary
people can not. Psychic Powers are an expression of a Soul's growing
power.
They cannot in and of themselves represent an obstacle. They are capable of
obstructing our progress only when and to the extent that our power of action
is not matched by our power of knowledge. A person of great physical strength
endowed with a weak and unstable mind is capable of becoming a danger both to
himself and others. The same applies to Psychic Powers. Moreover, like all other powers such as walking, speaking or
thinking, Psychic Powers take time to develop, perfect and control.
Uncontrollable clairvoyance, for example, can flood our field of awareness
with unwanted visions which can distract us from Spiritual Practice or impair
our day-to-day life. Such Powers can also become an obstacle when acquired and used
for purposes that are improper or contrary to the Spiritual Laws of the
Universe. Apart from this, however, they are a clear sign of progress on the
Yoga Path and can strengthen the Yogi's confidence and faith in his final
success. As explained in the Shiva Mahaapuraana, the danger of becoming
attached to Psychic Powers and their miraculous effects is removed through
detachment and the desire to work for the good of the entire World. The Yogi
is then able to enjoy all kinds of supernatural experience as well as attain
Salvation. Tri-Mala: the Threefold Obstacle To sum up, we may say that all obstacles are reducible to just
three, interdependent Obstructive Principles or Defects (Malas)
which are also known as Bondages (Paasha): Wrong Action
(Dur-Aachaara), Wrong Knowlege (Dur-Jnaana) and Wrong Awareness
(Dur-Darshana). Wrong Action is any activity that prevents us from
advancing on the Path, for example, the misuse of power (psychic or
ordinary). Such actions can only happen as a result of Wrong Knowledge
and Wrong Knowledge can only arise as a result of Wrong Awareness. Put in other words, Wrong Awareness results in Wrong Knowledge
and Wrong Knowledge results in Wrong Action. For example, if a man is not aware of himself as a free,
intelligent and happy Soul but believes himself to be a physical body, his
knowledge about the World becomes limited to material things and he acts with
a view to acquire material possessions. In extreme cases, his judgement may
become so obscured that he will even commit crimes in order to advance his
materialist interests at the expense of fellow humans and other living
beings. Other forms of Wrong Belief are Communism, Capitalism,
Atheism, and all kinds of Extremist Beliefs, False or Man-made Religions,
etc. By contrast, if a man is aware of his true self or at least
believes himself to be a Soul, that is, a living orb of Consciousness and Bliss,
and he steadfastly holds on to that belief, then his mental faculties will
operate on the basis of that, he will take a keen interest in Spiritual
Knowledge, and he will accordingly act for the Spiritual upliftment of
Mankind as intended by our Lord and Creator. In consequence, Right Awareness or Right Belief
(Sat-Darshana), Right Knowledge (Sat-Jnaana) and Right Conduct (Sat-Aachaara)
together form the antidote to all evil in the World. For this reason they are
known as the Three Remedies or Three Jewels (Tri-Ratna). Self-awareness: the Highest Yoga Among all forms of Right Awareness, Self-awareness is the
highest. Awareness of our Divine Nature is the most powerful remedy for the
removal of all obstacles. It is awakened through Meditation on the Supreme.
Therefore, Meditation is the highest form of Spiritual Practice. Says the Shiva Puraana: "Both Psychic Powers and
Salvation are the direct fruit of Meditation on Shiva. As a blazing
fire burns both dry and wet twigs, so also the Fire of Meditation burns both
good and bad Karma. As a little light dispels darkness, so also even a little
Yoga Practice (i.e., Meditation) destroys great sins. Therefore, let one
practise Meditation diligently." Meditation may be performed on a human-like image of God as He
is traditionally represented in the sacred art of India. This is due to the
fact that the Lord appeared to His devotees in human-like form in order to
impart the Mysteries of Yoga to the World. In such images, the Visible Manifestation of the Supreme is depicted
as a youthful Yogi wearing the Crescent Moon on His forehead (as a symbol of
Enlightenment) and bearing various insignia of Divine Power in His hands,
such as the Trident (Trishula) and Hour-glass Drum (Damaru). In more advanced stages of meditation, the Yogi contemplates
the Nature of the Lord as an Infinite Ocean of Light (symbolic of the
World-pervading Light of Consciousness). Meditation may also be practised with the help of a Mantra
(a mystic chant containing the Sacred Name of the Supreme) on which the
devotee may concentrate his mind even in the midst of daily life. The purpose
of Meditation is to establish contact with the Divine and finally attain Total
Unity and Identity with Him (Shiva-Samaadhi). However, the regular practice of Meditation (Dhyaana) requires
a strong will and determination on the part of the devotee, for which reason
it is also known as Ichhaa-Yoga (the Yoga of Will-Power). Therefore,
those who do not possess a high degree of will-power may successfully employ
the Eightfold Practice of Yoga (Yoga Ashtaanga). The Eight Limbs of Jnaana Yoga This
form of Yoga consists of three Preliminary Practices - Prathamika Nityakarmma
(1-3) - and five Advanced Practices - Kartagama Nityakarmma (4-8) - which
are: 1.
Self-control (Yama) 1. Self-control (Yama) is of five kinds:
Truthfulness, that is, Adherence to and Action in accordance with Truth
(Satya, the highest of which is Shiva, the Supreme Being, Himself),
Non-violence (Ahimsaa), Not Stealing (Asteya), Right Sexual Conduct
(Dharmacharya), and Disinterest in Material Possessions (Aparigraha). 2. Spiritual Observance or Duty (Niyama) is likewise of
five kinds: Austerity (Tapas), Spiritual Study (Svaadhyaaya), Purity
(Shaucha), Contentment (Santosha), and Worship of God (Ishvara-Pujaana). 3. Posture (Aasana) is defined as being primarily that
which is conducive to health, peace and clarity of mind. The most important
of all postures are those in which the body is held upright as in the
classical meditation position known as the "lotus-posture"
(padmaasana). 4. Breath-control (Praanaayaama) is the conscious
regulation of the breathing process and its main phases, inhalation,
retention and exhalation. 5. Detachment (Pratyaahaara) is the withdrawal
of sense faculties from their objects. 6. Concentration (Dhaaranaa) is the focusing of
the mind on a specific object such as certain places in the body. 7. Meditation (Dhyaana) is the prolonged,
uninterrupted and undistracted focusing of the mind upon an object of
concentration. The highest form of Meditation is that in which the mind is
concentrated on the Supreme. 8. Inward Absorption (Samaadhi) is the merging of
the mind in the object of contemplation to the complete exclusion of
everything else. Absorption in the Supreme (Shiva-Samaadhi) is the highest
form thereof and results in Enlightenment and the annihilation of all
sorrows. Such are the Eight Practices of Yoga which together are known
as Jnaana-Yoga (the Yoga of Knowledge). The term
"Jnaana-Yoga" is sometimes erroneously confined to the practice of Spiritual
Study (Svaadhyaaya). In reality, however, it includes all Eight Practices
(Yoga Ashtanga) described above. Through the practice of Yoga Ashtanga the seeker acquires
Yogic Sight (Yogipratyaksha) which is the direct perception of things without
the interference of thoughts, emotions, beliefs and other such mental
activities. Yogic Sight in turn results in Higher Knowledge (Shuddha
Vidya) whereby the Soul knows things as they are in reality and is never
again deceived by the delusions of ordinary experience. The practice of Ashtanga Yoga, therefore, leads to the first
stages of Enlightenment. Having harmonised his Actions and his Knowledge with
those of the Universal Soul, the Yogi then proceeds to surrender to Divine
Will and lives in complete Unity and Harmony with God. Thus, as we can see,
the last stages of Jnaana-Yoga lead on to the first stages of the Yoga
of Will-Power (Ichhaa-Yoga). NOTE: The traditional Ashtaanga Yoga
described here must not be confused with the "Ashtanga Yoga" of Pattabhi
Jois which is a modern, western-inspired innovation. For the purpose of
clarity the latter is also called "Ashtanga Viniyasa". The Five Duties of Karma Yoga Those who are unable to perform the Eightfold Practice may
resort to the Fivefold Duty (Pancha-Dharma) or Karma Yoga which
consists of the following observances: 1. Declaration of Faith (Shraddhaa): This consists in
witnessing that "Shiva, the Supreme Principle of Goodness, is the
Highest Truth and Yoga is the Path that leads to Him". By repeating
these words, one enters upon the Path of Yoga. Thereafter, this may be done
five times a day at sunrise, forenoon, midday, afternoon and sunset, or
whenever possible, for the purpose of reinforcing one's resolve to keep to
the right path and be an example to fellow humans. 2. Remembrance of the Holy Name (Smarana): Mental repetition
of the mantra, Om namah Shivaaya, for a few minutes and at the same
times of the day as the Declaration of Faith or at least mornings and
evenings which are particularly auspicious times for communion with the
Divine. After the mantra, a brief prayer may be offered from the
Scriptures or the sayings of the Prophets and Saints who are the Apostles of
the True Eternal Faith (Sanaatana Dharma) and true leaders of the human race. In Yoga, prayers may be performed in private by each person
or, as far as possible, jointly. For example, family members may offer
prayers together every morning and evening. Communal prayers are especially beneficial for the purpose of
strengthening the bond between members of the Community (Sangha) and
cultivating a Spirit of Unity, solidarity and co-operation. Once a week, the
whole Community may congregate for prayer in a Temple of God (Shiva Laya), in
particular on the eighth and fifteenth of every lunar fortnight. Thus the main holidays in the Spiritual Calendar are: the 8th
(1st Quarter), 15th (Full Moon), 23rd (Last Quarter) and 30th (New Moon). Due
to their link with the phases of the Moon and, by extension, with the natural
rhythms of the Universe, these days are particularly suitable for Spiritual
activities. In those parts of the World where the True Faith is being
suppressed, the faithful may meet in secret at the home of a Community
member. If even this is impossible then the believers must commune with each
other in their heart at an appointed time so that Shiva's Spirit of Unity is
preserved, renewed and strengthened until the Day of Liberation has come. 3. Charity (Dayaa or Daana): Dayaa literally
means Compassion which is an expression of Shiva's Infinite Love for His
Creation. As such it has many aspects which all imply the capacity to give
and do good (Daana, which evolved into Latin and English donate). The practice of Charity opens our heart and helps us learn to
see God in our fellow humans and allow Shiva's Spirit of Unity to become
established in our midst. In particular it is important to do good works for our
families, for the Yoga Community and for the Holy Land of India which, as the
Spiritual Home of all Souls, needs to be defended by all possible means
against the evil intrigues of the Globalist forces. In this context, it is especially meritorious for all
right-believing people to provide all the moral, financial and material
support to those who are engaged in the righteous struggle of liberation of
the Holy Land from the anti-Spiritual forces which are holding her captive. 4. Fasting (Shiva Raatri Upavaasa): Fasting is the
abstention from food on the fourteenth of every dark fortnight (the day
before New Moon), in particular in the month of Maagha, on the annual Mahaa
Shivaraatri Festival. 5. Pilgrimage (Yaatraa): At least once in
a lifetime it is necessary to make a journey to the Holy Places of India such
as Mount Kailasa, Pashupati Naatha Temple, Mount Arunaachala, Somanaatha
Temple, Vaaraanasi (Kaashi) and Rishikesh. Those who are unable to travel to
the Holy Land may visit the sacred places in their own country, for example
Stonehenge in Britain and other such monuments of the Ancient Faith which is
a branch of Shiva's Eternal World Vision of Universal Unity. The purpose of observing the Fivefold Duty is to harmonise
man's powers with those of the Supreme Being so that all negative effects
resulting from dis-Harmony and dis-Unity with the Creator are removed and the
Soul can enjoy a blissful existence in Unity with the Supreme. God Himself is not inactive but performs the Five Acts
(Pancha Kartya) of Creation, Preservation, Dissolution, Obscuration and
Liberation. The human Soul, who wishes to elevate himself to higher stages of
experience must, therefore, become more God-like (Shiva-sama) and exercise
his powers just as a young bird must exercise its wings in order to fly. The practice of Karma Yoga causes the seeker to act more and
more in unity with the Supreme Being's Power of Action (Kriya Shakti).
For this reason, Karma Yoga is also known as Kriya Yoga. Through the
performance thereof man allows God's Spirit of Unity into his life whereby
his entire existence is harmonised with the Spiritual Order of the Universe
(Sanatana Dharma). Thus, by the performance of the Five Duties man enters upon
the Path of Yoga which is the Path of Unity with the Supreme. By the
performance of the Eightfold Practice he advances upon the Path. And by means
of the Yoga of Will-Power he arrives at his final Goal. The three Stages of Yoga (Karma, Jnaana and Ichhaa) are
collectively called Hatha-Yoga, the Path of Unity with the Supreme,
where Ha and Tha stand for the Moonlight of the human Soul and
the Sunlight of the Supreme Being, respectively. Just as a child must harmonise his actions, thoughts and
intentions with those of the adults in order to live in peace and harmony
with human society, grown men must harmonise their actions, thoughts and
intentions with those of God in order to live in peace and harmony with the
Divine. In the early portion of his life, the child must become an
adult. In the next, man must become divine. In this way, complete Unity with
the Creator is attained. Yoga is the process whereby this natural and
necessary Unity of man and God is accomplished. Yoga as Spiritual Purification What is important to understand at this point is that mental
and Spiritual cleanliness is as necessary as bodily cleanliness. In the same way
as an unwashed body may accumulate impurities and become vulnerable to
disease, unaddressed psychological issues may accumulate over the years and
during many lifetimes to form a thick layer of mental refuse which covers the
Soul and prevents the light of his Consciousness from radiating and
illumining his life. This is what is meant by Mala which literally means Impurity
or Dirt. It is also the meaning of Obstacle or Antaraya
(from "Antari", to come between, stand in one's way, separate).
Yoga, therefore, is a Process of Cleansing and Purification which removes the
crust of opacity from the Soul so that his inner light can shine again and he
can clearly see where he is going. In consequence, while Ichhaa Yoga serves the purpose of
removing the Impurity of Wrong Awareness by cultivating the Will-Power
to acquire the Right Vision of Life (Sat-Darshana), Jnaana Yoga
removes the Impurity of Wrong Knowledge and replaces it with Right
Knowledge (Sat-Jnaana). Karma Yoga removes the Impurity of Wrong
Action and replaces it with Right Conduct (Sat-Aachaara). When the Impurity of Wrong Action (Dur-Aachaara) which
is the outermost layer of Impurity has been removed through the performance
of Karma Yoga (consisting of the Five Duties), the Spiritual seeker is
fit for the Eightfold Practice of Jnaana Yoga (the Yoga of Knowledge).
When, by the practice of Jnaana Yoga, the seeker has
rid himself of the second layer of Impurity (Wrong Knowledge or
Dur-Jnaana), then he is fit to enter the final stage of Yoga Practice
(the Yoga of Will-Power) which removes the innermost Impurity of Wrong
Awareness (Dur-Darshana). At that stage, the will of man becomes
identical with the Will of God which empowers him to have a Vision of Shiva's
Eternal Truth of Universal Unity. Thus Yoga which is the Glorious Path of Unity with the Supreme
offers hope and Salvation to all, embracing all Souls in its Community of
Universal Unity. Yoga as a Unique Protective Force In addition to its function of Spiritual purification and harmonisation
or unification of the human Soul with the Supreme Being, Yoga also fulfils a
protective function. As a child finds security and safety in his father's
protective arms, so also the human Soul finds refuge and shelter in Unity and
Communion with God Who welcomes all the followers of Unity in His Infinite
Embrace. All forms of suffering such as illness, insanity and pain,
occur as a result of dis-Harmony and dis-Unity with the Supreme Soul. By
contrast, the more man lives and acts in harmony and unity with the Divine,
the more he is protected by God's Infinite Power. The stronger and deeper the bond of Unity with the Divine
becomes, the more suffering is removed from the Yogi's life and he finally
experiences uninterrupted Bliss. For this reason, in the Yoga Tradition, God
is known as Pashupati, the Lord and Protector of all creatures,
and right believers put themselves under His protection with the words,
"Shri Shiva Sharanam mama", that is, "Lord Shiva is my
Refuge". Self-effort and Divine Will What becomes evident is that progress in Spiritual life
depends upon the amount of personal effort we put into our practice, whether
we subscribe to the Yoga of Action, Knowledge or Will-power. However, man cannot succeed in any endeavour without the Will
of His Creator. Indeed, while man may temporarily have his own way in
materialist and selfish pursuits, when it comes to Spiritual Advancement it
is the Will of God that works in and through man for his own good. In consequence, in the same way as Karma and the Will of God
are responsible for the rise of obstacles, Karma and the Will of God are also
responsible for their removal. What is Grace? The particular function of Divine Will whereby the Human Soul
is elevated to a higher state of being, is called Grace (Prasaada or
Anugraha). It is through the Grace of God that man is infused with the Spirit
of Unity and is moved to start upon the Yoga Path of Unity with the Supreme. While the Will of God is immutable and cannot be changed or
influenced by man, those who desire to advance in Spiritual life must perform
Spiritual Karma in the form of Right Action (Sat-Aachaara)
which consists of Right Conduct and Spiritual Practice (Saadhana) so that the
Obstructive Impurities (Tri-Mala) are removed from their Soul and their heart
is rendered receptive to Divine Grace. Thus Self-effort and Divine Will are the two
causes responsible for the removal of all obstacles and Yoga is the means in
which the two converge to make Liberation possible. On a larger scale, Yoga or Spiritual Practice is the Worldwide
Struggle to liberate Mankind from the anti-Spiritual forces of Globalism,
Materialism and Extremist Beliefs which are the main obstacle to universal
happiness, prosperity, unity and peace. |