《Inner Engineering: A Yogi’s Guide to Joy》

Part One

Chapter 1 When I Lost My Sense

There is something within every human being that dislikes boundaries, that is longing to become boundless. Human nature is such that we always yearn to be something more than what we are right now. No matter how much we achieve, we still want to be something more. If we just looked at this closely, we would realize that this longing is not for more; this longing is for all. We are all seeking to become infinite. The only problem is that we are seeking it in installments.

Imagine that you were locked up in a cubicle of five feet by five feet. However comfortable it is, you would long to be free of it. The next day, if you were released into a larger cubicle of ten feet by ten feet, you would feel great for a while, but soon the same longing to break that boundary would return. It does not matter how large a boundary we set, the moment you become conscious of it, the longing to break it is instinctive. In the East, this longing has been culturally recognized as the highest goal of all human activity and endeavor. Freedom—or mukti or moksha—is seen as the natural longing in every human being and our ultimate destination. It is just because we are unconscious of it that we seek to fulfill it in installments, whether through the acquisition of power, money, love, or knowledge. Or through that other great pastime of today—shopping!

The moment I realized that human desire was not for any particular thing, but just to expand illimitably, a certain clarity rose within me. When I saw that everyone is capable of this, it felt natural to want to share it. My whole aim since then has been to somehow rub this experience off on other people, to awaken them to the fact that this state of joy, of freedom, of limitlessness cannot be denied to them unless they stand in the way of the natural effervescence of life.

Chapter 2 The Way Out Is In

The only thing that stands between you and your well-being is a simple fact: you have allowed your thoughts and emotions to take instruction from the outside rather than the inside.

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The word “spirituality” is one of the most corrupted words on the planet. Don’t walk the spiritual path for peace. It is because most people are so deprived of peace that they consider it to be the ultimate aspiration. When I was in Tel Aviv some years ago, I was told that shalom was the highest form of greeting possible. I asked why. “Because it means peace,” I was told. I said, “Why would peace be the highest aspiration unless you’re in the Middle East?”

If you were on a desert island without food for ten days and suddenly God appeared before you, would you want Him to appear as a shining light or in the form of bread? In India certain communities worship food as God because they have been deprived of food for a long time. In California, love is God! Whatever you feel deprived of looks like the highest aspiration. The thing to remember is that none of these will settle you in any enduring way. Human life is longing for unlimited expansion, and that is the only thing that will settle you for good.

The spiritual quest is not a cultivated choice. It is not an induced quest. It is a natural longing. But unless you handle it consciously, it will not yield. When being peaceful, blissful, and joyous are not efforts anymore, you naturally start seeking, want to know the nature of life. Mysticism on this planet evolved only in those places where people learned the technology of being ecstatic by their own nature. This is because only when you are blissful will you be in the highest state of receptivity, and truly willing to explore all aspects of life. Otherwise, you would not dare, because if keeping yourself pleasant is a big challenge, you can’t take on other challenges.

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The reason the simple things—like being peaceful, joyful, loving—have become ultimate aspirations is that people are living without paying any attention to the life process. When most people say “life,” they mean the accessories of life—their work, their family, their relationships, the homes they live in, the cars they drive, the clothes they wear, or the gods they pray to. The one thing they miss is life—the life process itself, the essential life that is you. The moment you make this fundamental mistake of identifying something that is not you as yourself, life becomes an unnecessary struggle. The foundations of peace and bliss are not about attending to the external realities of your life, but in accessing and organizing the inner nature of your being.

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The problem is that human beings have lost a fundamental distinction—between inward and outward, between their way of being and the way they transact with the external world. Transactions are different, according to the nature of a situation or relationship. However remote or intimate, transactions are always governed by laws or norms.

But when it comes to our inner nature, there is only one governing principle: borderless unity. Our physical and social worlds are governed by boundaries. Our inner world needs none. To attain the ecstasy of borderless unity, which is our natural state, all you need to do is live by the guideline that all human experience is generated from within—either with the support of external stimuli or without. That is all. If you establish this within yourself absolutely, the consequences of your transactions will no longer be burdensome.

Chapter 3 Design Your Destiny

When pain, misery, or anger happen, it is time to look within you, not around you. To achieve well-being the only one who needs to be fixed is you. What you forget is that when you are sick, it is you who needs the medication. When you are hungry, it is you who needs the food. The only one that needs to be fixed is you, but just to understand this simple fact people take lifetimes!

Creating your own destiny does not mean you have to control every situation in the world. Creating your destiny is about steadily heading toward your well-being and your ultimate nature, no matter what the content of life is around you. It simply means making yourself in such a way that, whatever the events and situations around you, you don’t get crushed by them; you ride them.

The spiritual process is not about imposing your ideas on existence; it is about making yourself in such a way that the creation and the Creator, and every atom in this existence, cannot help yielding to you. When you pursue your own likes and dislikes, you feel alone in this vast existence, constantly insecure, unstable, psychologically challenged. But once existence yields to you, it delivers you to a different place of grace—where every pebble, every rock, every tree, every atom, speaks to you in a language you understand. Every moment there are a million miracles happening around you: a flower blossoming, a bird tweeting, a bee humming, a raindrop falling, a snowflake wafting along the clear evening air. There is magic everywhere. If you learn how to live it, life is nothing short of a daily miracle.

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Unless you do the right things, the right things will not happen to you. Principles and philosophies are only of social consequence. It is time to wake up to yourself as an existential being, a living being, rather than a psychological case. Then your destiny will be your own. One hundred percent your own.

Chapter 4 No Boundary, No Burden

There is an ancient science of how to create misery, and one in which human beings need no encouragement whatsoever. There is almost no one who is not an expert. Passing the buck is what you do in a hundred different ways each day. You have collectively refined the old blame game into a fine art.

The quality of our lives is determined by our ability to respond to the varied complex situations that we encounter. If the ability to respond with intelligence, competence, and sensitivity is compromised by a compulsive or reactive approach, we are enslaved by the situation. It means we have allowed the nature of our life experience to be determined by our circumstances, not by us.

Being fully responsible is to be fully conscious. What you consider to be your body is what you have gathered through ingestion. What you consider to be your mind is what you have gathered through the five senses. What is beyond that—which you did not gather—is who you are. Being alive is being conscious. Everybody is conscious to some degree, but when you touch the dimension beyond body and beyond mind, you have touched that which is the very source of consciousness. You realize then that the entire universe is conscious. You inhabit a living cosmos.

The physical and psychological dimensions belong to the realm of polarities—pain-pleasure, love-hate, masculine-feminine, and so on. If you have one, the other is bound to follow. But when you move into the fundamental dimension of who you are, you are beyond all polarities. You now become blissful by your own nature. You are the master of your own destiny.

It is time to reclaim for ourselves the extraordinary transformative power of this single word: responsibility. Apply it to your life, and watch the magic unfold.

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Let us settle what we mean by the word, at the start. “Responsibility” is a much misunderstood term. It has been used so widely and indiscriminately that it has lost much of its inner voltage. Responsibility does not mean taking on the burdens of the world. It does not mean accepting blame for things you have done or not done. It does not mean living in a state of perpetual guilt.

Responsibility simply means your ability to respond. If you decide, “I am responsible,” you will have the ability to respond. If you decide, “I am not responsible,” you will not have the ability to respond. It is as simple as that. All it requires is for you to realize that you are responsible for all that you are and all that you are not, all that may happen to you and all that may not happen to you.

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Only if you realize you are responsible do you have the freedom to create yourself the way you want to be, not as a reaction to the situations in which you exist. Reactivity is enslavement. Responsibility is freedom. When you are able to create yourself the way you want, you can create your life the way you want as well. Your outer life may not be a hundred percent in your control, but your inner life always will.

On the other hand, the first reaction—anger—usually provokes unintelligent action. Anger is fundamentally self-defeating. If you look at your life closely, you will find that you have done the most idiotic and life-negative things when you were angry. Above all, you were working against yourself. If you work against yourself, if you sabotage your own well-being, you are obviously choosing unintelligence as a way of life.

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What most people forget is that the past exists within each one of us only as memory. Memory has no objective existence. It is not existential; it is purely psychological. If you retain your ability to respond, your memory of the past will become an empowering process. But if you are in a compulsive cycle of reactivity, memory distorts your perception of the present, and your thoughts, emotions, and actions become disproportionate to the stimulus.

The choice is always before you: to respond consciously to the present; or to react compulsively to it. There is a vast difference between the two. And it can make the world of a difference.

If terrible things have happened to you, you ought to have grown wise. If the worst possible events have befallen you, you should be the wisest of the lot. But instead of growing wise, most people become wounded. In a state of conscious response, it is possible to use every life situation—however ugly—as an opportunity for growth. But if you habitually think, “I am the way I am because of someone else,” you are using life situations merely as an opportunity for self-destruction or stagnation.

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Your logical mind tells you, “Give up all responsibility and you will be free.” But in your experience of life, the more you are able to respond to everything around you, the freer you are! The logical and experiential dimensions of life work in diametrically opposite ways. Logic is not without its uses, but these help only to handle the material aspects of life. If you handle your entire life with logic alone, you will end up a mess.

Secondly, people often confuse responsibility with reaction. We have already demonstrated earlier that there is a world of difference between the two. The first is born in awareness, the second in unawareness. The first is born in consciousness, the second in unconsciousness. The first is freedom, the second enslavement.

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Your ability to respond is the way you are. Only your ability to act is connected with the outside world. Responsibility is not about talking, thinking, or doing. Responsibility is about being. That’s the way life is—not an independent, self-contained bubble but a moment-to-moment dialogue with the universe. You don’t have to work at making it that way. You just have to see it the way it is.

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Through millions of years of evolution, nature has caged you within certain boundaries—this is the human predicament. But this imprisonment is only on the level of biology. On the level of human consciousness, you are like a bird in a cage without a door. What a tragic irony! It is only out of long aeons of habit that you are refusing to fly free.

Life has left everything open for you. Existence has not blocked anything for anyone. If you are willing, you can access the whole universe. Someone said, “Knock and it shall open.” You don’t even have to knock, because there is no door. It is open. You just have to walk through, that’s all.

This is the sole purpose of the spiritual process. The life and work of every spiritual guide, across history and across culture, has been just this: to point out that the cage door does not exist. Whether you fly or choose to remain in the limitations of the cage—let that be a conscious choice.

The possibility of ultimate freedom may seem deeply threatening to many. Yes, it is a threat—but only to your limitations. Do you want to live a life of voluntary self-imprisonment? Limiting your responsibility is to suffocate yourself on various levels—physically, intellectually, and emotionally. Unfortunately, this stifling of life is understood by people as safety, as security.

Take the case of a seed. If the seed constantly tries to save itself, a new life is impossible. The seed goes through the tremendous struggle of losing what it believes is its identity—losing its safety and integrity and becoming vulnerable—in order to grow into a many-branched leafy tree, abundant in fruit and flower. But without that vulnerability, that voluntary openness to transformation, life won’t sprout.

One of the biggest problems in the world today is loneliness. It is quite incredible. The planet is teeming with seven billion people, but people are lonely! If someone enjoys being alone, there is no problem at all. But most people are suffering because of it! They are going through serious psychological problems as a consequence. If you are lonely, it is because you have chosen to become an island unto yourself. It doesn’t have to be this way. “I am not responsible” makes you unwilling to get along with anyone—until you can’t even get along with yourself. It often comes to a point when you believe you are not even responsible for what is happening within yourself!

What the mind forgets is that the ability to respond is the basis of life. If the ability is acknowledged willingly, you become blissful. If it happens unwillingly, you become miserable.

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Responsibility is not burdensome. Boundaries are burdensome. If you draw yourself a boundary, whether of ideology, caste, creed, race, or religion, you cannot move beyond it and you end up stuck for no reason at all. These boundaries only end up breeding fear, hatred, and anger. The bigger your boundary, the more burdensome it becomes. But if your responsibility is limitless, where’s the boundary?No boundary, no burden.This is the turnaround in human consciousness that needs to take place.

Chapter 5 “. . . And Now, Yoga”

Most people are not aware of the nature of their longing. When their longing finds unconscious expression, we call this greed, conquest, ambition. When their longing finds conscious expression, we call this yoga.If you still believe that everything will be okay the moment you find a new girlfriend or boyfriend, get a raise, buy a new house or car, then it is not yet time for yoga. Once you’ve tried all those things and more, and clearly know that none of it will ever be enough—then you are ready.So now, yoga.

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The science of yoga is, quite simply, the science of being in perfect alignment, in absolute harmony, in complete sync with existence.

The many fluctuations of the outside world have their impact on each one of us. But yoga is the science of creating inner situations exactly the way you want them. When you fine-tune yourself to such a point where everything functions beautifully within you, naturally the best of your abilities will flow out of you.
You have surely noticed that when you are happy, you always function better. You seem to have an endless supply of energy. You can go on and on, even without eating or sleeping. Just a little happiness liberates you from your normal limitations of energy and capability.

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Modern science tells us that all of existence is just energy manifesting itself in different ways and in different forms. This means that the same energy that can sit here as a rock can lie there as mud, can stand up as a tree, can run like a dog—or be here reading this book, as you. So, you are essentially a morsel of energy that is part of the much larger energy system of the universe. The cosmos is just one big organism. Your life is not independent of it. You cannot live without the world because there is a very deep moment-to-moment transaction between the two of you.

Although everything in the universe is the same energy, it functions at different levels of capability in different forms. The same energy functions in one plant to create roses; in another plant it functions to create jasmine. With the same material with which people made earthen pots we now make computers, cars, and even spacecrafts! It is the same material; we have just started using it for higher and higher possibilities. Essentially, natural evolution is a similar phenomenon: from the same material of this planet, what an incredible journey has been made, from an amoeba to a human being!

It is the same with our inner energies. Yoga is the technology of upgrading, activating, and refining these inner energies for the highest possibilities. Suddenly, your capabilities reach a level of brilliance that you never imagined possible. An accidental and limited life turns near-miraculous.

But yoga performs an even deeper function than ensuring well-being at body, mind, and energy levels. Literally, yoga means “union.” When you are in yoga, it means that in your experience, everything has become one. This is the essence of the science. This is also its deepest aim.

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How can this union be achieved?

There are several ways. But let us start at the beginning—with our ideas of what constitutes an individual. If I were to start telling you things you did not know, you would have a choice: to believe or disbelieve me. Either way, you have only concretized your assumptions, whether positive or negative. This will only take you into flights of fanciful imagination. But the whole process of yoga is to take you, step by step, and stage by stage, from the known into the unknown. It is a hundred percent empirical science. It does not ask you to take anything on trust. It urges you to experiment every step of the way.

So, first let us look at what exactly you understand by the word “myself.” Right now, in your understanding, this “you” is constituted by your body, your mind (which includes your thoughts and emotions), and your energies. Your energies may not be in your experience currently, but you know them by inference: if your body and mind function as they do, there must be some kind of energy empowering them. These three realities—body, mind, energy—are what you know. They are also what you can work with.

Yoga tells us that we are actually composed of five “sheaths,” or layers or, more simply, bodies. As there is a medical physiology, there is a yogic one as well. It leads us from the gross to the subtlest levels of reality. Do you have to believe in it? No. But it is a useful place at which to start our exploration. Your fundamental area of work, however, is only with the realities that you are aware of.

5 sheaths:

• physical body: the annamayakosha, or more literally, the food body
• mental body: manomayakosha
• energy body: pranamayakosha

These are the three dimensions of the self you are aware of right now: the physical, the mental, the energetic. They are essentially physical in nature, though each is more subtle than the preceding one. It is like a lightbulb, electricity, and light—all these are physical. One you can hold in your hand; the other you can feel; and the third takes a sensitive receptor, like the eye, to experience. But they are essentially physical, which is why you can experience them through your sense organs.

• etheric body: vignanamayakosha. This is a transient state. It is neither physical nor non-physical. It is like a link between the two.
• bliss body: anandamayakosha: which is beyond the physical entirely. Ananda means “bliss.”

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How does one reach this ultimate union?Yoga tells us there are a few fundamental ways. If you employ your physical body to reach this ultimate union, we call this karma yoga, or the yoga of action. If you employ your intelligence to reach your ultimate nature, we call this gnana yoga, the yoga of intelligence. If you employ your emotions to reach your ultimate nature, we call this bhakti yoga, the yoga of devotion. And if you use your energies to reach the supreme experience, we call this kriya yoga, the yoga of transforming energies.

Every human being is a unique combination of the same ingredients. All these aspects—karma, gnana, bhakti, kriya—have to function in an integrated way, if one wants to get anywhere. If these four dimensions—body, mind, emotion, energy—don’t walk together, you will be one big mess.

Yoga is, quite simply, the science of bringing the four idiots together.

Part Two

Chaper 6 Body

Listening to Life

The body constitutes a very large part of who you are in your present understanding. The science of using the body to hasten your evolutionary process is hatha yoga. Ha denotes the sun and tha denotes the moon. Hatha yoga is the science of bringing about a balance between these two dimensions within the human system.

The body has its own attitudes, its own resistance, its own temperament. Let us say you decide, “Starting tomorrow, I will get up at five in the morning and go for a walk.” You set the alarm. The alarm rings. You begin to stir, but your body groans and says, “Shut up and sleep.” That is often the way it is, isn’t it? So, hatha yoga is a way of working with the body, a way of disciplining, purifying, and preparing it for higher levels of energy and for greater possibilities.

Hatha yoga is not exercise. It is, instead, about understanding the mechanics of the body, creating a certain atmosphere, and then using physical postures to channel or drive your energy in specific directions. This is the aim of the various asanas, or postures. That kind of posture that allows you to access your higher nature is a yogasana. It is the science of aligning your inner geometry with the cosmic geometry.

To put it in the simplest way, just by observing the way some people sit, you can almost know what is happening with them, if you have known them long enough. If you have observed yourself, when you are angry, you sit one way; if you are happy, you sit another way; if you are depressed, you sit another way. For every different level of consciousness, or psychological state, your body naturally tends to assume certain postures. The converse of this is the science of asanas. If you consciously get your body into different postures, you can elevate your consciousness.

In Sync with the Sun

The physical body is a fantastic stepping-stone for higher possibilities, but for most people it functions as a roadblock. The compulsions of the body do not allow them to go forward. Practicing surya namaskar maintains physical balance and receptivity, and is a means of taking the body to the edge, so that it is not a hurdle.

Between the menstrual cycle, which is the shortest cycle (a twenty-eight-day cycle), and the cycle of the sun, which is over twelve years, there are many other kinds of cycles. The word “cyclical” denotes repetition. It also means going round in circles and not getting anywhere. Repetition means, on some level, compulsion. Compulsiveness implies something that is not conducive for consciousness.

Anything that is physical, from the atomic to the cosmic, is cyclical. Either you ride the cycle or are crushed by it. Yogic practice is always aimed at enabling you to ride the cycle, so you have the right kind of foundation for consciousness.

It must be remembered that the repetitive nature of cyclical movements or systems, which we traditionally refer to as samsara, offers the necessary stability for the making of life. If everything was random, it would not be possible to house a steady life-making machine. For the solar system and for the individual, being rooted in cyclical nature gives a certain firmness and steadiness to life. The very nature of the physical world is cyclical.

But once life has reached the level of evolution that human beings have attained, it is natural to aspire not just to stability, but to transcendence. Now, it is left to individual human beings either to remain trapped in the cyclical, or to use these cycles for physical well-being, or finally to go beyond the cyclical entirely.

If you are compulsive, you will see that situations, experiences, thoughts, and emotions in your life will be in cycles. They keep coming back to you once every six or eighteen months, three years, or six years, depending on your degree of compulsiveness. If you just look back on your life, you will notice this. If they come once every twelve years, that means your system is in a high state of receptivity and balance.

Elemental Mischief

In ancient India, there were courtesans who were masters in the art of seduction. They wore elaborate jewelry that seemed impossible to remove. The whole body was covered in ornaments. If you had to take them off one by one, it would take a long time. The man, fired up by lust, would want to undress this woman, but it was in vain. She would go on encouraging him with more intoxicants—a little more, a little more, and a little more. As his vision grew blurry, his task grew even more difficult, and eventually, he would fall fast asleep, snoring. But there was just one pin; all it took was to pull this one pin, and everything would fall down. That trick only she knew.

Life is a bit like that. It is a complex web, but there is one simple pin. And that is your identity. The play of five elements is highly evolved and complicated, but the key to freedom is your limited persona. If you pull the plug, it just falls apart and you are free. If you know how to pull yourself out, life’s complexity collapses and everything settles. The simplicity of perfect alignment with existence is suddenly yours.

Gastronomic Sense

Just a simple act like this loosens you from your identification with the physical body. As you become less of a body, your awareness of the other dimensions of who you are naturally becomes enhanced. When you are very hungry all your body wants to do is eat. Just wait for two minutes; you will find that it will make a big difference. When you are very hungry, you are the body. Give it a little space and suddenly you are not just a body.

Gautama the Buddha went to the extent of saying, “When you are badly in need of food, if you give away your food to somebody else, you will become stronger.” I am not going that far with you; I am only saying, just wait a few minutes! It will definitely leave you stronger.

If you are very compulsive about food, it is good to miss one meal consciously. Try doing this: on a day when you are particularly hungry and some of your favorite dishes are being cooked, try skipping a meal. This is not to torture yourself; this is just to become free from the torture chamber that your body can very easily become.

What kind of food you eat, how much you eat, how you eat, turning it from a compulsive pattern into a conscious process: this is the essence of fasting.

Chapter 7 Mind

Miracle or Mess?

The system of yoga is a technology to create a distinction between you and your mind. There is a space between you and what you have gathered in terms of body and mind. Becoming conscious of this space is your first and only step to freedom. It is the accumulated physiological and psychological content that causes the cyclical patterns in your life and even beyond. If you can be constantly conscious of this space between you and the body-mind, you have opened up a dimension of limitless possibility.

There are only two forms of suffering in this world: physical and mental. Once this distance becomes a constant factor in your experience, you have reached the end of suffering. With the elimination of the fear of suffering, you can walk life full stride, unafraid to explore all that life has to offer. Your ability to use this immensely sophisticated body-mind phenomenon can be raised to a completely new dimension of experience and utility as you stand outside of them. This sounds paradoxical, but it is true. As the experience of space grows, the mind is no more a mess. It is a great symphony, a tremendous possibility that can take you to great heights.

Yoga is a journey toward a reality in which you experience the ultimate nature of existence as borderless unity. This experience is possible only if you maintain that space between you and your body-mind. It is important to remember that this borderless unity is an experience, not an idea, philosophy, or concept. If you vouch for the oneness of the universe as an intellectual theory, this may make you popular at a dinner party or win you applause at a seminar. You may even get a Nobel Prize. But it does not serve any other purpose. The experience of borderless unity, on the other hand, can deliver you to another dimension altogether—a dimension of love and blissfulness, a dimension far beyond the cerebral.

It can actually be damaging to an individual to see everything as one, intellectually. People often profess all kinds of fancy philosophical theories about becoming one with the cosmos, about loving the entire world, until life teaches them a good lesson. When it comes to money, the boundary between self and other is abundantly clear. At such times, there is no question of you and me being one!

Thinking Yourself Out of Life

In the vastness and grandeur of cosmic space, if you look at yourself in perspective, you are less than a speck of dust. But you think your thought—which is less than a speck within you—should determine the nature of existence! You have lost your perspective of life: that is the basic problem.

You have heard of the “Buddha.” His name was Siddhartha Gautama, and he became a Buddha. But Gautama was not the only Buddha. A human being who has transcended his intellect, the discriminatory and logical dimensions of his life, is a Buddha. Human beings have invented millions of ways to suffer. For all this the manufacturing unit is just in your mind. Once you are no longer identified with your mind, you are free to experience life beyond limitations. Being a Buddha means that you have become a witness to your own intellect.

The essence of yoga, as we have said before, is just this—to arrive at that moment where there is a clear space between you and your mind. Once this happens, a life of heightened clarity, perception, and freedom has begun. This is the birth of freedom.

The Grime of Identity

The intellect is like a scalpel. Its function is to slice through reality and enable you to discern one thing from another. If a knife has to cut through anything effortlessly, it is important that the substance it encounters does not stick to it. A sticky knife is obviously an ineffective implement.

Suppose you use a knife to cut a cake today; tomorrow you cut meat; and the day after tomorrow you cut fruit. If all these residues were to stick to the knife, it would turn over time into a useless instrument. You’ve probably experienced this already: if you cut mangoes or apples after cutting an onion, everything tastes like onion! Such a knife becomes more of a hindrance than a help. In other words, once your intellect gets identified with something, it gets chained to the identifications, and leaves you with a completely distorted experience of the world.

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The identity around which the intellect functions is called ahankara. To continue with the earlier knife analogy, the hand that wields the knife is identity. Or in other words, it is your identity that manages and determines your intellect. When you use a knife, it is important not just to have a sharp blade, but a stable hand to hold it. Without a stable hand you can end up cutting yourself in a million different ways. Most of the suffering human beings undergo is not because of external situations. What is inflicted on them from the outside is minimal; the rest is all self-help!

Once you are identified with something that you are not, the mind is an express train that cannot be stopped. If you put the mind on full steam and want to apply the brakes, it will not work. But if you are able to disentangle yourself from everything that you are not—if you dis-identify, as it were—you will see that the mind turns just blank and empty. When you want to use it, you can; at other times, it will simply be empty, devoid of all psychological clutter. That is how it should be. But right now, you are identified with so many labels, and at the same time you are trying to stop your mind: this will simply not work.

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If you employ your intelligence and make an attempt to reach your ultimate nature, this is called gnana yoga, or the yoga of knowing. Gnana yogis cannot afford to identify themselves with anything. If they do, that is the end of their journey. But unfortunately, what has happened to gnana yoga, at least in India, is that its proponents entertain several beliefs. “I am the Universal Soul, the Absolute, the Supreme Being”—they know it all, from the arrangement of the cosmos to the shape and size of the soul! They have read all these things in a book. This is not gnana yoga. Any information you have about that which is not a living experience for you, is irrelevance. Maybe it is very holy irrelevance, but it does not liberate you; it only entangles you!

On a certain day, a bull was grazing on a field. He went deep into the forest, and after weeks of grazing on lush grass, became nice and fat. A lion, who was past his prime and having difficulty hunting his prey, saw this nice fat bull, pounced on him, killed him, and ate him up. His stomach became full. Then with great satisfaction, he roared. A few hunters were passing by. They heard the roar, tracked him down, and shot him dead.

Moral of the story: when you are so full of bull you should not open your mouth.

Very few people have the necessary intellect to pursue gnana yoga one hundred percent. Most need a huge amount of preparation. There is an entire yogic process to make your intellect so razor-sharp that it does not stick to anything. But it is very time-consuming because the mind is a tricky customer; it is capable of creating a million illusions. Gnana yoga as a part of your spiritual pursuit is a workable proposition; as an exclusive path, it is only for a very rare few.

Sadhana

Just sit alone for an hour. No reading, no television, no phone, no communication, nothing. Just see in the course of this hour what thoughts dominate your mind—whether it is food, sex, your car, your furniture, your jewelry, or anything else. If you find yourself thinking recurrently about people or things, your identification is essentially with your body. If your thoughts are about what you would like to do in the world, your identification is essentially with your mind. Everything else is just a complex set of offshoots of these two aspects. This is not a value judgment. It is just a way of knowing what stage of life you’re at. How quickly you want to evolve depends on your own choices.

Soak the Intellect in Awareness

In the yogic system of classification, the mind has sixteen dimensions. These sixteen fall into four categories. There is the discerning, or discriminatory, dimension of the mind or the intellect (buddhi); the accumulative dimension of the mind, or memory (manas), which gathers information; and what is called awareness (chitta), which is beyond both intellect and memory. The fourth dimension, ahankara, we discussed earlier—the aspect of the mind from which you derive your sense of identity.

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The blitzkrieg of information that your mind receives daily enters you only through your five sense organs. Your sense organs, as we have seen before, always perceive everything only in comparison. Where there is comparison, there is always duality. Suppose I were to show you my hand. While you are able to see one side, you cannot see the other. If I were to show you the other side, you would not be able to perceive this first side. Human perception through the sense organs is always piecemeal. It can give you an illusion of completeness but can never comprehend the whole.

When you keep your intellect dipped in this limited, fragmented, accumulative dimension of your mind, you draw conclusions about life that are completely distorted. The more people become engrossed in thought, the more joyless they become. It is unfortunate. But let me be clear: thought in itself is not a problem. People who think with clarity should be joyful. Unfortunately, for many people, the more they think, the more incapable they become of smiling! The problem is just that they have enslaved their faculty of discernment to the limitations of their sense perception.

But the same intellect can be sharpened if you allow it to soak in the other aspect of your mind—your awareness, chitta. If you want to reach your ultimate nature through the mind, you need to make the intellect truly discriminatory, in the ultimate sense. This does not mean dividing everything into good and bad, right and wrong, high and low, heaven and hell, sacred and profane. Instead, all it means is learning to discern the real from the illusory, what is existentially true from what is psychologically true.

If you soak your intellect in your awareness, the discerning dimension of your mind can turn into a miraculous tool of liberation. It can become razor-sharp, slice through what is true and untrue, and deliver you to a different dimension of life altogether.

Awareness Is Aliveness

First and foremost, let us make an important distinction: awareness is not mental alertness. Mental alertness will only enhance your ability to survive in the world. It is a doglike alertness—useful in self-preservation but not in self-expansion. Awareness is not something that you do. Awareness is what you are. Awareness is aliveness.

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Awareness is a process of inclusiveness, a way of embracing this entire existence. You cannot do it, but you can set the right conditions so that it happens. Don’t try to be aware. It will not work. If you keep your body, thought, emotion, and energies properly aligned, awareness will blossom. You will become far more alive than you are right now.

When you are consciously in touch with your awareness, you gain access to the subtlest dimension of physicality, or akash. As we have seen before, the universe is just a play of five elements—water, fire, earth, air, and ether. Creation is just a frolic of these five. It is ether that we refer to as “akash” in yogic terminology, and each human being has a certain dimension of this fifth element around him or her. While the other elements are within the body, the akashic, or etheric, dimension envelops the physical body—usually up to a distance of eighteen to twenty-one inches. Because this element is still physical, it carries information. Anything that happens at a certain level of intensity or profundity in your life is written into this field of akash around you.

The Wishing Tree

A well-established human mind is referred to as a kalpavriksha, or a wishing tree that grants any boon. With such a mind, whatever you ask for becomes a reality. All you need to do is to develop the mind to a point where it becomes a wishing tree, rather than a source of madness. A mind that can manifest whatever it chooses is described in yoga as being in a state of samyukti. This is a skillfulness that arises out of equanimity.

Once your thoughts get organized, your emotions will also get organized. Gradually, your energies and body get organized in the same direction as well. However, the order in which you address these dimensions could vary, depending on what you are ready for. Considering the realities of the day, most people are not ready for any system unless they are first intellectually convinced of it. Eventually, once your thoughts, emotions, body, and energy are channeled in one direction, your ability to create and manifest what you want is incredible.

Today modern science is proving that this whole existence is just a reverberation of energy, an endless vibration. Thoughts too are a reverberation. If you generate a powerful thought and let it out, it will always manifest itself. For this to happen, it is important that you do not impede and weaken your thought by creating negative and self-defeating thought patterns.

Generally, people use faith as a means to banish negative thoughts. Once you become a thinking human being, however, doubts invariably surface. The way your mind is made, if God appears right here this moment, you will not surrender to him or her. Instead, you will want to conduct an investigation to find out whether this is the genuine article or not.

There is an alternative to faith, which is commitment. If you simply commit yourself to creating what you really care for, now once again your thoughts get organized in such a way that there are no hurdles. Your thoughts flow freely toward what you want, and once this happens, the manifestation of your desire is a natural consequence.

To create what you really care for, your desire must first be well manifested in your mind. Is that what you really want? Think this through carefully. How many times in your life have you thought, “This is it.” The moment you got there you realized that was not it at all! So, first explore what it is that you really want. Once that is clear and you are committed to creating it, you generate a continuous process of thought in that direction. When you maintain a steady stream of thought without changing direction, it will manifest as a reality in your life.

The Myth of Head versus Heart

Let us first understand what is being referred to as the “head” and the “heart.” You usually assign your thoughts to the head and your emotions to the heart. But if you look at this carefully and with absolute sincerity, you will realize that the way you think is the way you feel. But it is also true that the way you feel is the way you think. This is why yoga includes both thought and emotion as part of the same manomayakosha, or mental body.

What you normally think of as “mind” is the thought process or intellect. But in fact, the mind has many dimensions: one is the logical aspect; another is the deeper emotional aspect. The intellect, as we know, is termed buddhi. The deeper dimension of the mind is conventionally known as the heart. But in yoga this deeper emotional mind is known as manas. Manas is a complex amalgam of memory that molds emotions in a particular way. So, the way you feel and the way you think are both activities of the mind.

It is quite simple. If I think you are a wonderful person, I will have sweet emotions toward you. If I think you are a horrible person, I will harbor nasty emotions about you. If you make someone your enemy and then try to love him or her, that is hard work. Let us not make hard work of the simple aspects of life.

The way you think is the way you feel, but thought and feeling seem to be different in your experience. Why is this so? Because thought has a certain clarity, a certain agility about it. Emotion is slower. Today, you think this is a very wonderful person and you have warm feelings about him. Suddenly, he does something that you don’t like, and you think he is horrible. Your thought tells you he is horrible, but your emotion cannot change immediately. It struggles. If it is sweet now, it cannot turn bitter at the very next moment. It takes time to turn around. It has a wider turning arc. Depending on the strength of your emotion, maybe it will take three days or three months or three years, but after some time, it will turn around.

It is not useful to create this conflict between head and heart. Emotion is just the juicier part of thought. You can enjoy its sweetness, but it is largely the thought that leads the emotion, whether you recognize it or not. Emotion is not entirely steady. Your emotion also chatters, goes this way and that, but it is less agile than thought. Since it takes longer to turn, and its intensity is usually substantially greater than thought, it often seems as though thought and emotion are different. But they are no more separate than sugarcane and its juice.

Thought is not as intense as emotion in most people’s experience. (You usually do not think as intensely as you get angry, for instance.) But if you generate an intense enough thought, it can also overwhelm you. Only five to ten percent of the population may be capable of generating the kind of thought that is so intense that there is no need for emotion. Ninety percent of the population can only generate intense emotions because they have never done the necessary work in the other direction. But there are people whose thought is very deep. They don’t have much emotion, but they are very deep thinkers.

It is best not to create polarities within yourself. That makes for civil war and schizophrenia. Thought and feeling are not different. One is dry. Another is juicy. Enjoy both.

Knowing and Devotion

In the yogic culture, there are two aspects to the word shi-va. The word literally means “that which is not.” Everything that is has come from “that which is not.” If you look up at the sky, you will see many stars and celestial objects, but still the biggest presence out there is a vast emptiness. It is in the lap of this no-thingness that the dance of creation is happening right now. This emptiness, which is the very basis of creation, is referred to as “shi-va.”

Another dimension of Shiva is Adiyogi, the first yogi, who opened up the incredible science of yoga for humanity. The yogic culture moves seamlessly from invoking shi-va as the basis of creation to invoking Shiva as the first yogi. Thus shi-va becomes personified as Shiva.

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Because once yoga or ultimate union has happened, there is no longer a distinction between ultimate reality and the one who has experienced it. In accordance with this logic, the yogic culture offers two ways to reach the ultimate state: becoming everything or becoming nothing; the path of gnana, knowing, or the path of bhakti, devotion.

If you want to experience shi-va, or the dimension beyond the physical, you either come to terms with the laws that govern the non-physical realm or you dissolve into this dimension, because it spells freedom from the laws that govern the physical realm. If you want to experience a mountain peak, you either elevate yourself to that level, or simply look up. These are the two fundamental ways. Otherwise, no meeting is possible. Through knowledge, you aspire to meet “that which is not” face-to-face. Through devotion, you strive to obliterate your limited and rigid persona and move toward a more flexible state from which you approach the dimension beyond the framework of your likes and dislikes. These likes and dislikes are the very basis of your persona. The endless nature of human desire is an expression of longing for infinite nature or life beyond physical existence. Infinity and zero are just positive and negative expressions of the same reality.

Devotion means dropping the dualities of like and dislike, attachment and aversion. It means “what’s fine” and “what’s not fine” do not exist for you anymore; everything is fine. When a devotee says “God is everywhere” or “everything is God,” he is essentially saying “everything is fine.” By believing that God is everywhere, he or she arrives at a deep state of acceptance that is transformative and liberating. Bhakti is all-encompassing and all-inclusive; it does not discriminate. This is the nature of the ultimate reality as well.

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Generally, for most people, emotion is more intense than thought. That is why devotion has been glorified above all other paths. But without the right understanding and wisdom, walking the path of devotion can lead to all kinds of delusions. Devotion is a tool to transcend the dual nature of logic. But instead of transcending logic, one may end up denying logic altogether. So, standing on a stable platform of logic before going into the fluid state of devotion becomes important.

Conversely, many people believe that devotion has no place in the logical realm. But this is not true. Logic is essentially a cutting tool, an instrument of discernment. If your logic is like a machete, when you consider something, it will fall into two pieces. But if the scalpel of logic you employ is very finely honed, you can cut through something, and still seem to leave it in one piece. When a fine swordsman uses his sword to cut a tree, it is said even the tree should not know; it should still stand as one. If your intellect becomes this refined, you will find devotion fits in perfectly with your logic.

Devotion can be very beautiful, joyous, ecstatic, but without the clarity of knowing, it could lead to stagnation. On the other hand, without emotion, spiritual practices can become barren, dry, and lifeless. Without bhakti, gnana becomes simply a hairsplitting exercise.

As I said earlier, if you want to experience a mountain peak, you either elevate yourself to that level, or simply look up. The devotee knows that if you manage to ascend to meet the peak, you still only stand beside the peak. But if you become the valley, you hold the entire mountain in your lap.

YOGA AND INTOXICATION

The end goal is not just intoxication. This blissful state eliminates the fear of suffering. In this state of nameless ecstasy, there are no concerns about self-preservation. This is what makes a human being capable of being and acting in a way that can sometimes seem superhuman to others.

Only when the gnawing anxiety of self-preservation is completely eliminated from your mind would you dare to explore life. Otherwise you only want to protect it. Once the fear of suffering is dropped, you can plunge into any situation without hesitation. Even if you are damned to eternal hell, you will happily go there because you have no fear of suffering!

When everybody was talking about going to heaven, Gautama the Buddha said, “You say everything is fine in heaven, so what will I do there? Let me go to hell and do something to help others, because anyway I cannot suffer.”

As long as the fear of suffering persists, you will not dare to explore the deeper dimensions of life. Only this body needs to be protected; nothing else within you needs protection. If you are willing to drop the ideas, philosophies, and belief systems you are currently attached to, you can re-create your entire life with the very next moment.

Devotion: A Dimensional Shift

When I say “devotion,” I am not talking about faith or belief. Belief is just like morality. People who believe something often think they are superior to others. All that happens the moment you believe something is that your stupidity acquires confidence. Confidence and stupidity are a very dangerous combination, but they generally go together. If you start looking at the world around you, you would clearly understand that what you know is so minuscule that there is no way to act with confidence. A belief system takes away this problem; it gives you enormous confidence, but it does not cure your stupidity.

Devotion is not an act; it is not directed toward one thing or another; the object of devotion is immaterial. It is just that with devotion you have dissolved all the resistance in you so that the divine can transpire as effortlessly as breath. The divine is not an entity sitting up there; it is a living force every moment of your life. Devotion makes you aware of this.

Chapter 8 Energy

The Karmic Conundrum

“Karma” literally means “action.” Action is of three kinds. It could be in terms of the body, mind, or energy. Whatever you do with your body, mind, or energy, leaves a certain residue. This residue forms a pattern of its own, and these resultant patterns stay with you. When you gather a huge volume of impressions, slowly these shape themselves into tendencies, and you become like an automatic toy, a slave to your patterns, a puppet of your past.

Karma is like old software that you have written for yourself, unconsciously. Depending on the type of actions that you perform, you write your software. Once you write a certain type of software, your whole system functions accordingly. Based on the information from the past, certain memory patterns are formed and keep recurring. Now, life is just cyclical.

This is why the same patterns keep returning in your life. There are a few variations, but they remain essentially the same, repeating themselves across generations. After a while, this repetitiveness can be deadly. It is important to see that these patterns rule you from within, not from without. No one has to exercise any external control upon you. Your inner autocrat rules you all the time. You may think it is a new day. Circumstances may change, but internally you are experiencing the same thing over and over again. And so, the more things change, the more they stay the same—not physically but experientially! You are helplessly stuck in the karmic rut.

Freedom is now an empty word because the way you think, feel, and understand life—even the way you sit, stand, and move—is conditioned by your past impressions. From the moment you were born, your parents, your family, your education, your friends, where you lived, and where you traveled—all this decided everything about you. Karma is encrypted on every aspect of life. It is imprinted on your mental memory, the fundamentals of your body, your chemistry, your very energy. These are all backup systems. Even if you lose your body or your mind, you still do not lose your karma! The backup systems are so efficient.

What you consider to be your personality—the bundle of traits and tendencies that you are—is because of information you have gathered unconsciously. These tendencies have been traditionally described as vasanas. The word “vasana” literally means “smell.” Depending upon what type of garbage is in the bin today, that is the kind of smell that will emanate from it. Depending upon what type of smell you emit, you attract certain kinds of life situations to yourself.

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Vasanas, or tendencies, are generated by a vast accumulation of impressions caused by your physical, mental, and energy actions. What you call your personality is just an expression of these tendencies.

Now, today if you are doing something in a particular way and someone asks you why you can’t do it differently, you often declare, “This is my nature. Can’t I do what I want?” This is not your nature. You are not doing what you want. These tendencies have become compulsive. This is your bondage, a kind of software you are writing for yourself unconsciously. Once your software is fixed, it looks as if there is only one path you can walk in your life. It looks as if your destiny is predetermined. A spiritual process, however, means we have made up our minds to rewrite our software, consciously.

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If you want any kind of transformation, any kind of forward movement in your life, it can only happen if you break the cyclical patterns of karma. Anything that is cyclical suggests constant motion, but it doesn’t really go anywhere. If you are sensitive to life, you realize this early. If you are less sensitive, you realize this as you grow older. Everything may seem to be going your way: your professional life may be flourishing, your capital may be increasing, your family may be thriving, but you are not really getting anywhere. The faster you achieve your success, the faster you realize this. When you are in a certain state of insufficiency, you keep thinking that everything will be okay once your dreams are realized. But if all the things you dreamt of happen very quickly, you suddenly realize that, although everything is happening as you thought it should, life still remains unfulfilled and your longings persist.

Until you break this cycle, there is no real choice in your life. Sometimes, you may have felt you have experienced a breakthrough. Things seem to have changed, and everything seems great for the next three days, but on the fourth day, you fall back into the same rut. Hasn’t this happened to you any number of times? That is because there is no freedom of thought, emotion, action, and, above all, no freedom of experience as long as you are in the karmic grip.

At the same time, avoiding karma is not the answer either. Avoidance may give you some balance and stability in day-to-day life, but slowly it saps you of life and joy. This is very negative karma in itself. Denying, suppressing, or avoiding life brings more bondage than freedom. The desire, “I don’t want karma,” is itself a big karma!

The very process of living is itself a dissolution of karma. If you live every moment of your life totally, you dissolve enormous amounts of karma. When you experience everything that comes your way absolutely, when you experience every life breath with utmost intensity, without the distractions of thought and emotion, devoid of any psychological drama, you are liberated from the very process of birth and death. You are not only more alive; you are life itself.

Yoga offers a way to distance yourself not just from your karma, but from the very source of karma, which is the discriminatory intellect. It offers you the choice every moment of your existence to be either a victim or a spectator or the very master of your life. With a certain amount of effort and practice we all can write a software of joy and well-being for themselves.

The Mechanics of Life

If your actions find outward expression, involving body, mind, and the physical dimensions of energy, that is karma. But if you turn inward and perform an action beyond all dimensions of physicality, that is kriya. Karma is the process of binding you. Kriya is the process of liberating you. The most significant aspect of yoga is always to perform action beyond the physical dimensions of energy. Among the four dimensions of physicality, you are most conscious of bodily actions, less of the mental, much less of the emotional, and negligibly of the energetic. The moment you learn to perform action with the non-physical aspect of your life energy, you suddenly move to a new level of freedom within and outside of yourself.

How do you access the non-physical aspect of your life energy? The yogic practices, which involve postures, breath, attitudes of the mind, and energy activation, are all essentially oriented toward aligning the first three layers of the body: the physical, the mental, and the energetic body. It is only in aligning them that you find access to dimensions beyond the physical—to the fundamental life energy itself.

UNCHARTED PATH

This is what yoga is also about. This is what every spiritual practice is about. When you want to attain yoga or Zen, you have to drop your load, discard everything on the way, remain free, stand upright. It is important. With your load, you may never do it. And what is the goal of yoga? Consciously take on the whole load once again. And now it no longer feels like a load!

SERPENT POWER

The word kundalini literally means “energy.” It refers to a certain type of energy within every human being which is largely latent and unmanifest. The kundalini has always been symbolized in the yogic tradition as a coiled cobra.

A coiled cobra knows stillness of a very high quality. When the snake is motionless, it is so absolutely still that even if it is lying in your way, you will miss it. Only when it moves do you see it. But these coils hold a hidden volatile dynamism within themselves. So kundalini is referred to as a coiled cobra because this tremendous energy exists within each and every human being, but until it moves, you never realize it is there.

To live a full-fledged physical life, a minuscule amount of this physical energy is adequate. Only when the need to transcend physicality happens do you need a burst of energy which will launch you beyond this reality. It is like the difference in the quantum of energy required in air travel and in a rocket launch. Flying within the atmosphere is one thing and breaking the atmospheric barrier for space travel is quite another. Similarly, transcending physicality requires another dimension of energy altogether.

There is not a single Indian temple where there is no image of a snake. This is not because this is a culture of serpent worshippers. It signifies that a sacred space holds the possibility of arousing the unmanifest energies in you.

Snakes are known to be highly perceptive creatures. (Part of the reason for this of course is that they are stone deaf and perceive only reverberation.) The snake is particularly drawn to a person who is meditative. In the tradition, it is always said that if a yogi is meditating in a place, there will be a snake somewhere nearby. If your energies become still, the snake is naturally drawn to you.

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Ultimately, the rising of the kundalini energy sets the basis for a much larger perception of life. Traditional images of Adiyogi, or Shiva, depict a snake with him to indicate that his perception is at its peak. Only if energy rises to a certain level of intensity and volume can reality be perceived in its utmost purity. Otherwise every other karmic imprint that we have (which goes right back to the single-celled creature that we once were millennia ago) will interfere with the way we perceive reality.