glamack shaneeta fallenn
Latrina Mosely
Another way of thinking about the meaning of this verse is that distractions result from the suspicion that other times and places are more important than the place you are in right now. The notion that other times and places are more important is, first of all, completely unrealistic because you can participate fully only in the moment that you are in. Second, the other times and places you think you could be in, are the product of your imagination (vikalpa), speculations based on your memories (smrti) from the past. Third, when you dismiss this moment, you discount the elegant synchronicity of thousands of events orchestrating this moment to be exactly as it is. Indeed, you may be ignoring that whatever it is that you notice, maybe something that is tailored to you and your situation. If you find yourself constantly distracted, you can direct your single pointed focus to examine your inability or unwillingness to accept this moment as it is, in order to reveal the distraction that keeps pulling you away. Knowing the distraction, you can allow it to keep disrupting your commitment, or you can inquire into it, using the simple questions: Is there anything wrong right here and now? Is it within my power to change what is wrong? If you can change it, just do it right there and then. If something is beyond your immediate control, then it is wise to surrender your illusion of control.
As it was mentioned in sutra 1.12, the journey towards dynamic balance requires the complementary approach of doing (abhyasa) and being (vairagya). At this point in the chapter, after listing obstacles, distractions and their symptoms, Patajali echoes this two-pronged strategy in this sutra and the next. This verse focuses on practice (abhyasa) or doing and the next one can be seeing as an interpretation of freedom from attachment (vairagya). Notice that the characteristics of single pointed focus include a continuous, sincere and firmly rooted intention, which is the definition of practice (abhyasa). Single pointed focus can also be interpreted as one way of engaging your mind. It is an invitation to commit with deliberate and unwavering intention. To engage consciously and deliberately you can ask yourself: What is important enough to deserve my attention, time and energy? To keep a single pointed focus, it helps to concentrate on something that does not fade. So, a relevant question is: What is permanent enough not to fade under sustained attention? Or, what is really lasting?
Obstacles are to be expected: There are a number of predictable obstacles (1.30) that arise on the inner journey, along with several consequences (1.31) that grow out of them. While these can be a challenge, there is a certain comfort in knowing that they are a natural, predictable part of the process. Knowing this can help to maintain the faith and conviction that were previously discussed as essential (1.20).
One-pointedness is the solution: There is a single, underlying principle that is the antidote for these obstacles and their consequences, and that is the one-pointedness of mind (1.32). Although there are many forms in which this one-pointedness can be practiced, the principle is uniform. If the mind is focused, then it is far less likely to get entangled and lost in the mire of delusion that can come from these obstacles (1.4).
Remember one truth or object: Repeatedly remember one aspect of truth, or one object (1.32). It may be any object, including one of the several that are suggested in the coming sutras (1.33-1.39). It may be related to your religion, an aspect of your own being, a principle, or some other pleasing object. It may be a mantra, short prayer, or affirmation. While there is great breadth of choice in objects, a sincere aspirant will choose wisely the object for this practice, possibly along with the guidance of someone familiar with these practices.
Comfort in knowing these are predictable: If these are the impediments along the journey, then we can feel much more at ease when we encounter them. Instead of thinking, "Something is wrong with me," we can see that these are predictable bumps along the road of spiritual life and unfoldment. If we know that such obstacles are going to come, and that other people before us have encountered them, then we can also follow their experience and guidance as to how to deal with these obstacles.
Distractions (chitta-vikshepa) come first: These two principles (chitta-vikshepa and antarayah) are not just lumped together as one concept. They are separate, though work together. Seeing these two as separate reveals a big key to Yoga. First, one of these nine states of mind or mental impressions arises, and attention engages with them. They literally distract the attention from whatever else it was focused on at the time. That distraction comes first.
Then, they become obstacles (antarayah): However, the second part of the process is that this distraction (chitta-vikshepa), once the engagement of attention remains fixed on the distraction, then also becomes an obstacle (antarayah), which is alive and rich with its painful disturbing qualities. Thus, it is a two part process, of the distraction occurring and then being followed by its becoming an obstacle. If the first part (the distraction) did not happen, then the second part (the obstacle) would not surface as being a problem.
Key to the obstacles is to not be distracted: How to break the link between the distraction and the subsequent pain as an obstacle is then the key to freedom. It is suggested in sutra 1.32 (below) that the means of doing this is through making the mind one-pointed, or focused in such a way that the distraction does not come. In turn, the obstacle does not surface. It is an amazingly simple principle; so simple, in fact, that it is very difficult to entice ourselves to believe it and to practice it. Nonetheless, the ability to focus the mind is critical and worthy of great effort to cultivate.
These four arise because of the other nine: These four obstacles arise as a consequence of the nine that are given in the previous sutra. In one sense, it seems that all thirteen of these could be grouped together in one sutra. However, it's useful in practice to see that these four come as a result of the other nine. If you look at these four closely, you'll see that these are relatively easy to notice in yourself, compared to the other nine. When you see one of these four, it is a clue to you that something is going on at a subtler level. Then it is easier to see, and to adjust.
These four are good indicators of the subtler obstacles: If you think of these in terms of other people, notice how easy it is to observe when someone is experiencing pain, dejection, restlessness of body, or irregularities of breath (the four of this sutra). You may not know the underlying reason, but you can sure spot the symptom on the surface. Similarly, we may not know that something is going on inside with ourselves, at the subtler level. Yet, if we observe our own gestures, body language, general level of pain and mood, we can more easily see that something is going on at the subtler level.
Seeing can lead to making changes: Once those surface four lead you to awareness of the subtler obstacles, then it is much easier to take corrective action, to get back on track. At first, this can sound like a lot of intellectual analysis, but it is actually quite simple and extremely useful. You may discover that a simple refocusing back to your practices, your personally chosen philosophy of life, or useful attitudes will weaken those obstacles. Most importantly, it can be a reminder that you have temporarily lost your focus, and to return to one-pointedness.
One-pointedness is the solution: There is a single, underlying principle that is the antidote for these obstacles, and that is the one-pointedness of mind. There are many forms in which this one-pointedness can be practiced, but once again, the principle is uniform. If the mind is focused, then it is far less likely to get entangled and lost in the mire of delusion that can come from these obstacles. Remember that the fundamental reason we do not experience enlightenment is the fact that consciousness is falsely identified with the many levels of conditioning (1.4).
Remember one truth or object: Repeatedly remember one aspect of truth, or one object. It may be any object, including one of the several that are suggested in the coming sutras (1.33-1.39). It may be related to your religion, an aspect of your own being, a principle, or some other pleasing object. It may be a mantra, short prayer, or affirmation. Here, in this sutra, the principle of one-pointedness is introduced as the antidote for the many obstacles mentioned in the previous sutras (1.30-1.31). While there is great breadth of choice in objects, a sincere aspirant will chose wisely the object for this practice, possibly along with the guidance of someone familiar with these practices.
This is preparation for meditation: Sometimes it can seem that meditation is the means by which we learn to deal with these kinds of distractions. Actually, it is somewhat the other way around. We learn the basic principles of how to deal with the distractions so that we can subsequently meditate and experience the true Self, which is beyond the mind. However, we first have to stabilize the mind and deal with the distractions. It is that preparation that is being taught in these few sutras here (1.30-1.32), along with the specific suggestions for purifying the mind that are presented in sutras 1.33-1.40. Later, in Chapter 2, the subtler methods of meditation are taught, once these grosser obstacles are minimized.
One-pointedness applies at all levels: The principle of one-pointedness of mind as the antidote to obstacles continues throughout the subtler and subtle-most of the meditation practices. While it is essential at the beginning to neutralize the gross level of mental obstacles, it remains a key tool at all of the subsequent stages of practice. The nature of the obstacles might become subtler and subtler, but the nature of their disturbing, distracting quality is similar, as is the solution.
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