Who am I?
Why am i Suffering?
Here is the perception.
You are an entity attached to other entities
(when the attachment is stronger, we call it relationships)
Since the entities are attached, there will be activity between these entities.
The activity causes experiences which can be pleasure or sufferings.
This deposits an impression the deeper parts of your mind which will shape your actions.
As per Patanjali,
The root of the problem is Identifying the Self with the Senses as they are indivisible, and you have to work towards discriminating them to avoid suffering and lead to liberation.
If we can discriminate them, we can see things as they are which generating impressions into the mind.
Where the Self Is Pure Awareness and Senses is the Mind –> Actions –> Experiences -> Impressions -> Mind
- Discriminating the Self (Awareness) from the Senses through Yoga.
Patanjali Yoga – Chapter 2 – Sadhana Pada
Yogic action has three components – Discipline, Self-study, orientation towards the ideal of pure awareness
(It is for this exact reason, why people go to Himalayas where they get the ambience to achieve this thing)
It purposes are to disarm the causes of suffering and achieve integration.
The causes of suffering are not seeing things as they are, the sense of “I” (ahamkara), attachment, aversion and clinging to life.
Not seeing things as they are is the field where other causes of suffering germinate, weather dormant, activated, intercepted or weakened.
Lacking this wisdom, one mistakes that Which is impermanent, impure, distressing or empty of self For permanence, purity, happiness and self.
The sense of “I” ascribes selfhood to pure awareness by identifying it with the senses.
Attachment is the residue of pleasant experience (This is why we have relationships)
Aversion is the residue of suffering (This is why we put boundaries/separation)
Clinging to life is instinctive and self-perpetuating, even for the wise. (This is why it is easy for the wise to break down other’s problem but difficult to figure out his own problem)
In their subtle form, these causes of suffering are subdued by seeing where they come from.
In their gross form, as a pattern of consciousness, they are subdued through meditative absorption.
The causes of suffering are the root source of actions.
Each action deposits latent impressions deep in the mind, to be activated and experienced later in this birth or lie hidden awaiting a future one.
So long as this root source exists, its content will ripen into a birth, a life and experience.
This life is marked by delight or anguish in proportion to those good or bad actions that created its store of latent impressions.
The wise see suffering in all experience, weather from
– the anguish of impermanence, or
– from latent impressions laden from suffering, or
– from incessant conflict
as a FUNDAMENTAL QUALITIES OF NATURE vie for ascendency.
But suffering that has not yet arisen can be prevented.
The preventable cause of all this suffering is the apparent indivisibility of pure awareness and what it regards.
What awareness regards, namely the phenomenal world, embodies the qualities of luminosity, activity and inertia includes oneself, composed of both elements and senses.
It is ground for both sensual experience and liberation.
All order of being – undifferentiated, differentiated, indistinct, distinct are manifestations of fundamental qualities of nature.
Pure awareness is just seeing, itself; although pure, it actually operate through the perceiving mind. In essence, the phenomenal world exists to reveal this truth.
Once this happens, the phenomenal world no longer appears as such; it continues to exist as a common reality for everyone else, though.
It is by the virtue of the apparent indivisibility of the phenomenal world and pure awareness, the former possesses the later’s powers.
Not seeing things as they are is the cause of this phenomenon.
The apparent indivisibility of seeing and the seen can be eradicated by cultivating uninterrupted discrimination between awareness and what it regards.
At the ultimate level of discrimination, wisdom extends to all seven aspects of nature.
When the components of yoga are practiced, Impurities dwindle
Then light of understanding can shine forth, illuminating the way to discriminative awareness
The eight components of Yoga are
- External Discipline (yama)
- Internal Discipline (niyama)
- Posture (asana)
- Breath Regulation (pranayama)
- Withdrawal of Senses (pratyahara)
- Concentration (Dharana)
- Meditative Absorption (Dyana)
- Integration (samadhi)