allow full spiritual growth. Dhyana, yogic meditation, is electrifying.
Through it one withdraws from the periphery to the core. This very
journey from the periphery to the core is detachment (vairagya).
There is a detachment from the effect and attachment to the Soul.
One has to transcend the tri-guna-sattva, rajas, and tamas-while
practicing. Only by balancing them to their constituent proportions
of one-third each, can they be transcended. At that moment they are
reabsorbed into the root of creation, without their inherent insta
bility. Since it is sattva that is most lacking, that is why we place pri
mary importance on its cultivation.
Samadhi is a state of experience where even the existence of "I"
disappears. That absence of "I" is a state to be experienced and cannot
be explained. But by giving indications on how to live, one can guide
the practitioner on the right path. You cannot learn ethics (yama and
niyama) through exercises and techniques. The universal ethical fun
damentals of yama and niyama can be explained as they are simply
principles to be followed. As beginners we do the best we can, but
eventually they have to be applied with full awareness, moment to mo
ment in any situation, under any circumstances. Yama and niyama
have to be inspired by example and mature through practice. Asana,
pranayama, and pratyahara, withdrawal from the senses, are based on
techniques that can be explained, performed before an expert, and
therefore corrected. But dharana, dhyana, and samadhi are experi
encing states, not susceptible to tuition through explanation. In the
end, you either reach dharana, dhyana, and samadhi or not. If anybody
says, "I am teaching meditation," then, as a student of yoga I say, "It
is rubbish," because meditation cannot be taught, it can only be expe
rienced. Relaxation can be taught and is of immense value. If it leads
to serenity and well-being, then it is a form of preparation for nwdita
tion but should not be confused with the real thin�.
I have mentioned that samadhi has its problems. Tlw firsl is how
to conceive of it, as it is unknown, and yet to aspin· lo i1 willwul J.:l'l"l"d.
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