CHAPTER 7

The Technical Nuances of Yoga and Yogyathwa

CHAPTER OBJECTIVES

After studying this chapter, you should be able to:

1. Understand the nuances of the model of the Universal Brahman.
2. Understand how self-perception can be different, classified and ranked.
3. Understand now Yogyathwa helps in raising self-perception.

Pursuing the Path of Knowledge

In the first two chapters of this section, we concluded that the greatest attribute of a leader is to keep the channel between the Common Soul and his open-minded thinking and this is encapsulated in the attribute called as Yogyathwa … . We also briefly touched upon the two fold path of knowledge and yoga which the seers used to ensure that the merits of Yogyathwa touched the lives of all citizens. In this chapter, we shall look further into the technical aspects of Yogyathwa and therefore make progress on the path of knowledge.

The Relative Merits of the Two Paths

The path of knowledge is considered harder of the two. This being the case, the path of yoga is the one that is recommended to the average citizen. But a suzerain must not be satisfied with this. The path of knowledge has its advantages. It provides a foundation for intellectual work and builds up the requisite conviction for the one able to guide others in society. Therefore, an apprentice for suzerainty must be a good student of leadership and needs to do as much justice to the path of knowledge as he can.

This chapter and the next are specifically targeted to work on deeper technical aspects concerning Yogyathwa; thereby laying stress on the path of knowledge.

The classification of two paths is important because it offers two distinct approaches for nurturing Yogyathwa, and both are valuable. Even though, the two are seen as distinct at the entry point, one will see eventually that both paths complement and reinforce each other; in the final analysis, each path eventually leads to the other …

The Origins of the Idea of Yoga

As seen in Chapter 1 and in the previous chapter the bodily exercises taught in yoga schools are yogasanas (Yoga positions) whereas the principle relevant to leadership is yoga. Though they are distinct from each other there is a generic relationship between the two.

Yogasanas were pieced together into a robust system by the monks (sadhus) who meditated in caves in cold climes in the Himalayas. They had to spend a lot of time keeping the body in stationary positions and the bodies would have wasted what they had not exercised. The stretching and exercising eventually evolved into a system for maintaining health. It incorporates deep knowledge of human physiology and medicine. This system also incorporated elements of the thought process that dealt with the righteous (sathvic) pursuit of the divine. Therefore, students learning the yogasanas, as they perform the yogasanas as precisely as it should be performed, experience multidimensional benefits accruing from the various elements that went into the development of the yogasana regimen. Therefore, besides good health, one also experiences calmness, peace and serenity which result from the spiritual dimension of the regimen. However, this cannot be confused for yoga. Yoga, in its true form, has very little to do with the physical body, far less than the yogasanas. One can bypass all the yogasanas and still take to yoga. It has many things to do with the ‘highest goal’ or ‘ultimate pursuit’ which the monks, mendicants and sadhus have in mind. Yogasanas only facilitate that process.

This chapter tries to explore the context from which the idea of Yogyathwa arises. Again, what follows is just a model and the reader/student must try to relate it to the real thing that is available in real life; and one hopes that effective communication happens. If the authors have been talking of the Eiffel Tower and Paris, and the student in all sincerity, has landed in Delhi and is looking at the Qutub Minar, there are going to be problems. Not that it was entirely the student’s fault, may be the authors did not give proper instructions… but either ways, the danger of miscommunication always exists and must be addressed as seriously as possible. Therefore, taking this to caution we shall go ahead by looking at yet another model, and through it widen our understanding of the dynamics involved in Yogyathwa and its pursuit.

The line of approach which this model takes, towards increasing understanding and faith in Yogyathwa, is not the only one possible; there are others. But we will stick to the one that comes to us from ancient India; the reason being that it is comprehensive and it can be used to relate to other systems as well.

To understand the challenges involved in taking to Yogyathwa, one must understand the end point which yoga is expected to achieve and also the start point at which it is taken up. One must realize that yoga is part of the process of transition from one to the other and is about the absorption into the end point … . The model of the Universal Brahman that is being discussed here serves to give an idea about the start point and the end point involved in the yogic process.

(Caution: The use of the word Brahman, hereafter, in this chapter has nothing to do with the caste called Brahmin in the caste system in India. That is a caste—a certain group of people; the Brahman as referred to here has something to do with the entire cosmos.)

The Theory/Model of the Universal Brahman

It states that:

1. The entire universe (Universal Brahman) can be classified into two eternal principles ‘Prakriti’ and ‘Purusha’.
   1. Prakriti is the material stuff in the universe that comes under the law of ‘cause and effect’; so all the matter that we see around us included in the galaxies comes under this; and it comes under the domain of the human sense organs.
   2. Purusha on the other hand is a non-material stuff which is the principle of life. This is equivalent to the Common Soul.
2. All creatures are a combination of both Purusha and Prakriti … . that is, it is considered that the Purusha impregnates life into lifeless Prakriti. If the Purusha element were to be taken away from a creature it would be dead (zombie). The following diagram shows how a creature consists of both principles.

    

   The Universe is composed of two main principles, Purusha and Prakriti.

   
3. The creature (human) however, can think of itself (perceive itself) to be any of the following possibilities. These diagrams are in reference to the below diagram and the portions in grey indicate what the creatures respectively consider themselves to be. Also, here the widely depicted metaphoric comparison with sea and waves is being used … . That is, I ask myself, ‘As a wave (person) am I separate from other waves (people) or is my vision of considering myself as a wave not correct?’ (In the diagram below the dotted line represents an unacknowledged boundary with the corresponding principle; meaning there is a boundary, but there is also continuity and the continuity is considered more important.)
   

    

   Though all humans are the same in constitution the way they ‘think’ about themselves need not be the same. There is difference in self-perception.

4. The perception is known to affect the quality and the life of an individual. There are lower and higher states and the above list gives the possibilities in the descending order. The perception is supposed to decide a person’s level of ignorance, his efficiency, his charisma and other things. In the lower states there are heavy blocks in an individual and he is unable to acknowledge the Common Soul. Such people are generally referred to as ignorant. In the higher states there is relative freedom and there are lesser ‘blocks’ and there is ease in reading what the Common Soul has to say and such as these are therefore natural leaders.

    

   Those individuals with superior self-perception are better leaders.

5. Through the practice of yoga, the researcher reaches the higher spheres. If he reaches there through understanding, he tends to remain there. If on the other hand he goes there through various ‘exercises’ or ‘practices’ (also called yogas), then he temporarily enters the higher spheres and acts from that bird-view perspective as long as he is there—which again is the leadership perspective.

When we summarize this, we arrive at an effective line of action; it helps in getting to the essence of the principle of Yogyathwa.

1. A state of beingness where the creature, ‘I’, considers itself to be a separate individual distinct from other creatures is considered ignorance.
2. When ignorance is dispelled the creature gives up its individual separateness and finds mergence in a commonality that pervades all creatures (people)—in the Common Soul. This variety of self-experience, which is non-body and impersonal, is referred to as ‘nirvana’ or the state of ‘Self-Realization’. It is said that the ‘Supreme Self’ has found/realized ‘itself’ in that body.
3. All methods and practices, taken up by a person who is in the state of ignorance, which by due process, joins him up with the ‘Self Realized state’ in the end, is referred to as a yogic path. And the process of the self-concept of the creature eventually coming to rest on the impersonal Common Soul is called as yoga (mergence).

So that was the theory of the Universal Brahman.

Benefits of the Theory of the Universal Brahman

When studied in depth, it indeed throws light on what the entire journey of Yogyathwa is about. It is able to link together a whole lot of ideas related to it. Subject to a student finding out whether ‘Prakriti’ and ‘Purusha’ do really exist and whether the creatures are indeed a combination of the two, and subject to his finding out that ignorance is possible in self-perception and it can be dispelled through Yogyathwa, this theory shows that there are reasons why efficiency, happiness, better relationships, the characteristics instilled by traditions of nobility, leadership and prosperity are all interlinked with self-perception and Yogyathwa. Ultimately, through a consistent set of ideas, it throws light on why Yogyathwa must be taken up and what it is supposed to achieve.

Experts say that the transition to the higher spheres can be done on a temporary basis or permanently and such processes happen all the time. Let us take examples of some yogas which can be taken up by people; by which they can unite with the Common Soul—even if temporarily … .

The most popular methods of yoga recommended in the ancient Indian system of thought are Gyan yoga (the yoga of knowledge/understanding), Karma yoga [the yoga of action (Appendix A)] and Bhakti yoga (the yoga of devotion) … . Even so, these types of yoga need not be considered as some higher kind of stuff available only to a chosen set of followers of particular traditions or to custodians of a few or the other scriptures … . Yoga is practiced very commonly in the world … .

Every time a musician or the listener loses himself in music the yogic effect happens. Every time a painter achieves the state of timelessness when he is working on art he takes to yoga. When a sports person leaves behind awards, praise, criticism, victory, loss, pain and pleasure … everything … and finds total focus on the simple task of catching or kicking a ball or wielding his bat according to the needs of the time … he takes to yoga … Or in other words only the yogic personalities excel in these fields; meaning that people who take on yoga easily are known to give great performances …

When a leader of men goes beyond the call of duty, when he gives up consequences, when he inspires his men to go ahead regardless, when he adopts disciplines that keep him alive to the present moment, grabbing each opportunity as it passes him by, he has taken to yoga.

Have you ever heard a dance teacher tell the student who is earnestly practicing ‘Give up your center … ?’

Have you ever heard a cricket coach tell his ward ‘fix your eyes on the ball … ?’

Have you ever heard a captain tell his team ‘let’s get back to fundamentals … ?’

All these are examples in real life where the leaders call for yoga. And one can relate to many instances like these.

Meditations are another class of activities, which, if done with proper awareness, can account for the yogic process.

One remarkable example is the political tool of satyagraha which Mahatma Gandhi used. A typical example is the following: Rows of satyagrahis are lined up before a locked out mill. They are satisfied that injustice has been done in locking it up. Despite repeated requests to rectify the anomaly, the authorities pay no heed to the suffering of the employees. Now they have taken to action and it is that they will enter the mill. The first row moves forward to have the gates opened. But hoping to prevent them from entering are a set of policemen positioned in front of the gate and wielding canes. As the satyagrahis move forward, the first row of policeman strike blows on the heads of the protesters with their canes. The satyagrahis fall down bleeding. Medical volunteers rush forward to take them aside and give them medical attention. Meanwhile, the next row of satyagrahis advance towards the gate. And the entire cycle repeats till the first row of policemen are tired with the hitting and the next row takes over. A reporter reporting this incident says ‘This is the end of the British empire, for all the magnanimity and high civilization it is meant to represent’.

To allow the British soldiers to hit and to not hit in return demands Yogyathwa from individuals practicing satyagraha. You ask for what is rightfully yours and instead the other person slaps you, and since you have faith in satyagraha you do not take to anger or despair (that is a yogic position in itself) ‘I get hurt of course, but I have nothing to gain or lose, take another go if it makes you happy … ’ Suddenly the other person, who seems to be aggressive out of misplaced egocentric frustrations (or out of desires to assert his position in some conceived competition with the other individual) finds himself facing a calm, mature person who is showing love and concern for him in return, willing to take a slap extra to show him that there is nothing to gain or lose … In this yoga, the slap taker rises to higher levels of existence through Yogyathwa and the slap giver is shaken up from his lower spheres and under the Yogyathwa induction effect he rises to higher consciousness …

It is evident from this exercise as to who is the leader. The one who takes to Yogyathwa is evidently of a far higher class and has a higher self-perception. It truly requires a man of stature to stand up and return love for injury. Gandhiji therefore taught his followers to stand up to the complete height of their manliness/womanliness … It was a great boon to the Indians who were otherwise called primitive or backward and accused of needing to be cultured. Therefore, if practiced with truth and common sense, the principle of satyagraha instills Yogyathwa not only in the followers but also in the enemies … .

All the examples so far taken above will show that when yogic transition happens there is a corresponding transition in self-perception. The best proof of it is that when a person is yogic his needs almost vaporize. He now begins to imitate the nature of the ‘Purusha’ or ‘Common Soul’ which is supposed to be self-contained and contented. Most of the towering personalities show this in abundance. When performers are at their peak they display graciousness, generosity, sportsman spirit, detachment, etc., and are able to completely focus on excellence in their performance and in the pursuit of the ‘designated’ goals. Individual passions and desires take a backseat. Clearly, when they have taken to yoga, the fact that the desires of an individual are being sacrificed shows that the self-experience has shifted to something which is impersonal and the attributes of ‘the impersonal’ begins showing up in that person.

When correlating all this with the scale of self-perception calibrated by the theory of the Universal Brahman earlier in this chapter, the larger picture becomes more visible and one begins developing confidence in the truth of the theory of the Universal Brahman. One must continue exploring and as confidence builds up one will wish to move to higher spheres with great deliberation and help loved ones go there too.

It is ultimately a game of self-perceptions. And Yogyathwa helps in elevating that self-perception into spheres that produces true leaders.

This brings us to the end of the introduction to the trunk of our majestic leadership elephant. When functioning in the world, like an elephant does with its trunk, the individual must take to Yogyathwa …

Case Studies

1. Take passages from any of the religious scriptures that purport to show the relationship between man and God and relate the ideas contained in them with ideas brought forward by the theory of the Universal Brahman.
2. Take interviews of outstanding performers and pay attention to the self-concept that radiates knowingly or unknowingly from them. Study the same in relation to the Theory of the Universal Brahman.

Exercises

1. Analysis: Jesus Christ said ‘I will be in you and you will be in me just as the Father is in me and I am in the Father’. Relate this statement with the possible self-perceptions of a creature using the theory of the Universal Brahman. Do the two perspectives correlate? Write a 500 word report.
2. Practice: In the end of this book there is appendix A which is on Karma yoga as brought out by the Bhagavad Gita. Experiment using the same when taking to any kind of action. Perfect it through practice.
3. Analysis: ‘When someone hits you on one cheek show the other … ’ Bible; what is profound about this statement? Express in 500 words.
4. Debate/discussion: The manner and quality of self-perception is the most significant determinant of man’s destiny.