Overview of Mind and Yama/Niyama
This essay begins by outlining where the mind fits into the yogic model. Then the three three major divisions: Higher Mind (Buddhi), Ego (Ahamkara) and the Sensori-motor Mind (Manas) are discussed, looking at how they relate to the Kleshas and Yamas and Niyamas. The final section introduces how the Yamas and Niyamas are relevant to me.
Discuss the levels of mind according to the yogic model.
Figure 1 shows the yogic model and in particular level of the mind. Yogis by explain that the One separates Itself into Consciousness and Matter. Here we have Consciousness as the subject who perceives, and Matter as the object, that which is perceived. Matter is believed to not be conscious. However, both of these factors are forms of the original energy of the One. Matter is viewed as manifested energy or everything that has been created. The union of these two forms of energy constitutes enlightenment or the Samadhi we met above.
Consciousness is reflected from Matter to create the Universal Mind and all of creation. In order to receive information through your senses (lower manas/lower mind) you must first focus your attention on something. You do this with your mind (higher manas/higher mind). It's as if the mind is a kind of lens through which the energy of your awareness or consciousness is directed to and focused on the object. The energy is then reflected back from the surface of the object in a pattern peculiar to that object, and our senses pick up the patterned vibrations. Our nervous system interprets what the vibrations mean and then has perception (ie recognize what the object is).
You can see from figure 1 that all of what we call our personal Mind (Chitta or Antahkarana) is an offshoot of Universal Mind. And it includes much more than what we usually think of as mind. It is seen as "..a universal medium through which consciousness functions on all the planes of the manifested universe... It is like an intangible screen which enables the Light of consciousness to be projected in the manifested world " (Taimni, 1975, pp. 7-8). Here we have the reflection theme again. Each individual Mind has three major divisions: Higher Mind (Buddhi), Ego (Ahamkara) and the Sensori-motor Mind (Manas). And they are related in a hierarchial manner.
The Higher Mind (Buddhi) is responsible for decision-making, discrimination, integration and understanding. Figure 2. Antahkarana (see above) shows a breakdown of the functions of each part of Mind. Intuition, Knowledge and Truth-consciousness are the main functions of the Higher Mind. At this level, sensory input comes in the various forms of intuition. Information comes as knowledge or wisdom and the various factors of discrimination support a faculty of Truth identification. The Higher Mind is that part of us which directly reflects the Pure Consciousness of the Higher Self. When it is influenced mainly by the Attribute of Light or purity, it enables the person to enter the state of enlightenment or samadhi. This is the aspect of mind that decides what conscious actions should be taken. When it is in action it is possible to rise above the emotions and instincts that rule the Manas.
The Ego is that part of us that separates. It is the "I" consciousness or self-consciousness that keeps us feeling separate from others. This level of mind has the quality of subjectivity and provides identification with the actions performed by the manas. It discriminates the real and the unreal, subject and objects, and works on the principle of dualities. The sense of self or ego is intimately linked with the filters that limit the flow of sensory perceptions into awareness. The filters tend to limit inputs that are too divergent from the current world view, while the filtering of perceptions reinforces the current view. Because it is not well-informed by the Light of Pure Consciousness, it falls into ignorance, identity, attachment, aversions, love of life and fear of death - the kleshas or obstacles to enlightenment. Note differences from the western, psychological concept of ego.
The Lower (Sensori-motor) Mind which is more or less synonymous with the Intellect is the conditionable mind that is studied by modern psychology. It is the instrument of perception and action, thinking and cognition, concentration and attention; which is like a screen displaying the sensory impressions, and also memories. It runs constantly whenever one is awake and often while asleep. Because of its constant activity (vrittis), it is responsible for all the distractions and scatteredness of our mental activity. This mind may respond to sensory imputs due to instinct or habit. It is the direct link between the world of matter and the higher forms of Mind. As the manas cannot decide, its main quality is to doubt.
Yogis say that the Sensori-motor Mind feeds information to the Ego which separates the real from the unreal and then presents the data to the Higher Mind which evaluates it and makes decisions about what action to take, if any.
How the different kleshas relate to the Mind. In yoga psychology it is the clinging to a limited, fixed, ego, that produces "mental illness", and naturally holds one back from the goal of spiritual growth. This limited sense of self (asmita) is one of the five kleshas (2:1- 28) or causes of misery given by Patanjali, shown in figure 2:
1) avidya (ignorance),
2) asmita,
3) raga (attachment),
4) dvesa (aversion), and
5) fear of death.
These are said to be the sources of all fear anxiety and depression, i.e. all suffering, and they are the obstacles that must be overcome on the path of Yoga.
How the Different Levels of the Mind relate to Yama and Niyamas. In practice it is said that "pure buddhi" is unconvered, rather than developing, and the process is continual and the stages may well overlap. This evolution is due to the gradual taming of the instincts, desires and emotions, i.e. the vrttis. Its operation is enhanced by non-attatchment, cultivated by the practice of yama and niyama; detailed in the Yoga-sutras of Patanjali (2:29):
- Yama (self-restraints): Ahimsa (non-violence) practised even toward oneself, satya (truth, both internally and externally), asteya (honesty), brahmacharya (sensual abstinence), aparigraha (non-acquisitiveness).
- Niyama (fixed rules): Shaucha (cleanliness), santosha (contentment), tapah (austerity), swadhyaya (self-study), Ishwara pranidhana (surrender to God).
This is also referred to as the development of will. Will is formed or destroyed by repetition, preference becomes desire, becomes habit, or addiction, for either good or ill.
The thoughts, or memories (samskaras), arise from the bed of the citta, like bubbles rising to the surface of a lake. If they are observed with detachment then they burst and dissipate. However, if one identifies with them, owns them, or tries to repress them, then they are given energy and weight and sink again into the citta. It is the function of buddhi (discrimination) to decide which thoughts are to be kept and which to let go, which will lead to clarity, the overall aim of Yoga as defined in the Yoga-sutras (1:2-16). This function also applies to actions and situations in the physical world. The more this faculty is used the more refined and strengthened it becomes. There are relevant stories
There is a relevant story in Chandogya Upanishad in which Narada approaches Sanatkumara and says that he knows all the scriptures and all the sciences, but has no knowledge of the Self:—I know only the mantras, but not the Self. It is not the knowledge of scriptures or of the First Fundamental, but the realization of the One Self that can liberate the spirit of man. This idea is echoed in the Seventh Chapter of the Gita where Krishna speaks of knowledge coupled with its realization. The difficulty arises because we function on the plane of duality of mine and thine. Only when we start functioning from the plane of unity of Reality and enter into It without any intermediate condition (Chapter XVIII) that we can say, as Arjuna did, "My delusion is destroyed."
