Comments on: Yoga Psychology

By: Anna

Anna — Sun, 09 Aug 2009 18:40:43 +0000

Good Point, acientmariner, my spiritual growth came to me the same way as you. I chose the path of yoga later on because I find joy and peace in it, but it doesn’t have the same effect on everyone, that I realize.

By: Citta Hari dasa

Citta Hari dasa — Sat, 08 Aug 2009 15:37:37 +0000

but personally I am at the point where instead of going to some psychology yoga class I like to marvel at the wonder and craziness of the avadutas

I think the example of the avadhutas, while inspiring, is difficult to access in a practical way, since they do things that cannot be imitated by less qualified practitioners. Moreover, if we are to ever have any hope of rising above our conditioning we have to deal with it at least to a point where it does not get in the way of serious spiritual practice. I’m not sure marvelling at the wonder and craziness of the avadhutas would help anyone do that in any substantial way.

By: ancientmariner

ancientmariner — Sat, 08 Aug 2009 05:28:53 +0000

It is an interesting article. I don’t care to go through any sort of regimented attempt at yoga through psychology or anything like that anymore. Spiritual growth for me has been from cold hard experience and probably some childhood trauma as well but for those lucky enough to have parents that are sensitive to these sorts of things they probably can do wonder for their kids and help them avoid a lot of the pitfalls of life so I am all for western psychology merging with yoga and meditation but personally I am at the point where instead of going to some psychology yoga class I like to marvel at the wonder and craziness of the avadutas.

By: Anna

Anna — Fri, 07 Aug 2009 22:58:52 +0000

I love your approach. For so long, Western psychology and yoga have been two opposing views. It has only been in the last few decades that scientist have begun becoming more open to spiritual growth. More and more modern day psychologists and scientists are becoming more interested in the benefits of yoga and meditation. I think this trend will continue into a whole new birth for modern day psychology.

By: Gaura-Vijaya das

Gaura-Vijaya das — Fri, 07 Aug 2009 19:01:18 +0000

It is interesting to note that 6.47 we have best among yogis who are in samadhi. We can say that bhava samadhi is a high end of yoga samadhis and thus most of the sadhakas of the bhakti process are much less advances compared to advanced astanga yogis on their path.

By: Gaura-Vijaya das

Gaura-Vijaya das — Fri, 07 Aug 2009 18:58:52 +0000

It is interesting to note that either we present: jnana, yoga, bhakti as separate paths or jnana-yoga, astanga yoga and bhakti yoga as different yogas. I like the latter approach that is more consistent with the older text like B.G and S.B( that use bhakti-yogena a lot). It kind of unifies us more closely with perennial tradition and keeps our difference intact.

By: swami bv tripurari

swami bv tripurari — Fri, 07 Aug 2009 18:21:46 +0000

Maharaja refers to Gita 6.47 as a reference to the idea that bhakti is the best of transformative paths. In his commentary on this verse Advaitn Madhusudana Saraswati writes "In my (Krishna's) estimation, who am the omniscient, supreme God, in relation to all yogis, the best among those whose minds are in samadhi is he who adores me . . ."

By: Prema-bhakti

Prema-bhakti — Fri, 07 Aug 2009 18:15:33 +0000

I second Citta Hari’s appreciations of the article.

I found the Programming section particularly insightful.

By: Citta Hari dasa

Citta Hari dasa — Fri, 07 Aug 2009 17:57:11 +0000

Very nice article, with good practical insight into how the mind works and how to harness it in a progressive way. I like the ending where Maharaja brings it all the way to raga-bhakti as the most powerful of transformative paths.

About the ceto darpana marjanam/citta vrtti nirodha equivalence, Patanjali’s definition of yoga as complete cessation of the mind’s incessant movement is clearly the high end of yoga. This being the case I think it’s somewhat of a stretch to equate it with ceto darpana marjanam where the sadhaka’s mind is not yet fully restrained.

By: Gaura-Vijaya das

Gaura-Vijaya das — Fri, 07 Aug 2009 14:43:34 +0000

Perhaps citta-vitti nirodhah that comes in the beginning of the sutras is different from asamprajnata samadhi, which seems akin to ruci where one experiences higher taste. Some pointers from the Gita commentary by Swami Tripurari: (1) 6.15 purport What must be the direct experience of Krsna be for his devotee? This is asamprajnata samadhi, in which thought is restrained (niayata-manasah), stolen by the charm and beauty of Krsna. It is attained though the constant (yunjam) of fixing one’s mind of krsna in samprajnata samadhi (2)6.20-23 purport
These verses speak about asamprajnata samadhi. Ceasing all mental activity is accomplished when the mind is taken over by the Absolute.

I am not sure but perhaps citti-vritti nirodhah is the process of reaching samadhi (stilling the vibrations of the mind).