CHAPTER 24

Developing Yogyathwa Systematically

CHAPTER OBJECTIVES

After studying this chapter, you should be able to:

1. Identify certain points of action to enhance Yogyathwa and therefore leadership potential.
2. Relate the eight heads in Patanjali Yoga with the models of metaphysical analysis we have used in this book.

Resolving that Yogyathwa is Life Fulfilling

From the considerations so far, it would be evident that in order to exert leadership one must be able to collect oneself, be alert in the present moment and in every way be ready to face each unfolding situation in life. This would imply that true leadership cannot be exerted when a person is adrift in vices, is lacking control over the mind or is lacking focus. In other words, it calls for a leader to be austere and disciplined.

Austerity and discipline definitely do not look attractive at the outset, but such dispositions do not seem to make leaders miserable either; it is known that the leaders truly have a blast … Not that they are happy because they manage to become suzerains, come to control wealth and have good relationships—that too … but even without enjoying either power or wealth— or fame even—they seem to be a content, peaceful and a happy lot.

It does seem to be a contradiction that when a person hankers after things misery follows, his performance (at anything he takes up) becomes average and success eludes him … when the person becomes non-dependent on things, then happiness, great performances and wealth come to him in good measure. But we have seen that is the way humans’ divine nature is. Good things like these only come at the end of sacrifices which in turn appear so painful and self-defeating—bitter at the beginning and sweet at the end … .

Or as the wise say, ‘The Good are the light in the darkness of the righteous … ’ Meaning that the pursuit of righteousness may at the outset feel tough and painstaking, but the journey and the promise at the end are like ‘streams flowing in the desert … ’ or ‘heaven’ as one may want to call it … Of course this has nothing to do with a celestial heaven waiting in the sky somewhere … Here we are referring to the process of Yogyathwa, were a person has attained yoga in this world itself; it is about how it is supposed to ‘feel’ here and now … .

In any case, since the start is bitter, most of the practices taken up with the aim of making spiritual progress are often seen from the ‘struggle’ point of view rather than the ‘fun’ point of view. And most of the time people come forward to present the required disciplines with melancholic expressions on their faces, or hide it all behind the extremity of complete physical renunciation of the world. Both of which are not necessary. (Though complete surrender is necessary … )

Therefore, keeping this in mind let us look at some fun things that the ancient Indian sages did in order to progress in Yogyathwa … (Well, not completely fun, it is a bit bitter in the beginning all right, but overall it does lead to contentment, peace and fulfilment … )

A Systematic Compilation on Practices that Enhance Yogyathwa

Yogyathwa can be facilitated by working on disciplines at various levels of existence; these areas which an individual can work upon are:

1. Self-restraint
2. Following the do’s
3. Yogasana
4. Breath control
5. Withdrawal from the senses
6. Concentration
7. Meditation
8. Moksha/Nirvana/Self-realization

This list has been complied by an ancient scholar Patanjali. They can be briefly interpreted in our context as under.

Self-Restraint

This has to do with one’s general behaviour. Whether it is with food, with other requirements of the body, with inter personal relationships or in various situations that provoke vigorous emotions, the practice of proper restraint is recommended. It tends to bring a bearing in a person that is leader-like and non-haggled. It is about moderation. It represents an ability to hold back and respond to situations rather than react. Its practice helps one’s internal development towards majesty and steadfastness.

One can definitely make an exhaustive list of the instances where self-restraint is recommended. However, such a list would not be a single standard for all humans; the list will vary a little from person to person based on the practices and traditions of the particular place/community to which he belongs. In any case, it is better to understand the thrust of the basic principle itself—principle of restraint—and practice it to the best of one’s ability in day-to-day situations.

Following the Do’s

Like the previous case this also deals with behaviour in society. The Sanskrit equivalent word used to describe it is ‘Niyam’—meaning rules. It is about what is prescribed in society. It will surely encompass what the wise expect of us in ‘dharma’. It is about upholding what is right, taking to penances, to yogas, as ordained, taking to one’s role in society, prayers, games, relationships, arts and all else in the manner that is recommended in practice, tradition, by law and by the wise. At all times, one must aim to be dedicated to the highest principles of excellent living; one must seek to find fulfilment even within what appear like dry rules—free and unbound by what is not prescribed.

Yogasana

This consists of the physical discipline of holding the body in various postures. It amounts to exercising the body but it is also instrumental in inculcating discipline in the mind as much as health in the body. Practicing it the way it is recommended and in the right spirit without attachment or greed helps an individual to move to higher planes.

Pranayama

This area of endeavour also relates to the gross body and deals with the flow of the life force in the body; the regulating of the flow of breath is the primary and most important aspect of this discipline. There are a series of exercises that are recommended relating to the regulation of breath—taking in the breath, holding it and releasing it in various ways and in accordance with some pre-set rules and rhythms. Again, this too has evolved as part of the yogic practices of the ancient sages and besides giving benefits in health it helps in improving the personality of a person through increased mental discipline, concentration, tendency to live in the present moment, etc.

Withdrawal from The Senses

Sense objects, sense organs and senses are three different things; while the sense object and sense organ are tangible things, the sense is intangible. Sense organs and sense objects are coupled in a cause-effect situation where the sense organ has the ability to be stimulated by its associated sense object. The sense, however is part of a creature that perceives the external stimulus; it is part of the perceiver that is behind all the sense organs—a part of the intangible mind.

It is said that attachment through the senses, leading to the pursuit of sense objects, is what leads man astray into ignorance and misery. People who are thus taken up by the senses tend to be lost in the past or the future. It makes them dwell in lower spheres and takes them away from excellence. Knowing this, those who aspire for higher spheres, attempt to break free from the attachment they have towards the objects of desire through the senses.

A faulty way of doing it is to practice the austerity of shutting the sense organs away from sense objects; for example, closing one’s eyes to shut off visual stimulus. However, in such a situation if the person continues to be lost in imagining all kinds of visual delights then the person is not considered truly detached. The yogic practice therefore includes the withdrawal of the senses from the sense objects ‘like a tortoise its limbs into the shell’ (Bhagavad Gita). It is a practice of detachment/dissociation from the titillation of the sense objects. It is the removal of ‘I must have it’ or ‘I want’ from the equation. The idea that ‘I am incomplete without it’ must go. Instead one must see the situation thus: ‘If the sense organ and the sense object have somekind of mutual exchange then that loop is closed and complete in itself as it is a part of cause and effect; I am free from it.’ Such withdrawal is considered a valuable asset of a person who is free from within, has life and zest in him, and has very little needs.

This detachment can be practiced with deliberate intent so that the Yogyathwa potential of a person is raised.

Concentration

An important asset in spiritual progress—and in all kinds of activity—is for one to have a mind that can be focused wilfully on anything. An excellent exercise that can enhance concentration is the ‘heart of the rose’ technique which Robin Sharma explains in his book ‘The monk who sold his Ferrari’. It consists of spending time looking at a rose closely and keeping one’s mind fixed on it. The mind that is not disciplined in concentration tends to stray and think of other things … but by repeatedly bringing the mind back to the rose the power of concentration is increased. It is possible, in due course, for a person to be focused on the rose as long as he wishes—that is an incredible strength.

This ability gives many positive side-benefits. Among the good things that happen is the fact that a person finds it easy to concentrate on his work. He finds it easier to be in the present. It creates in him a strong ability to keep his mind off unwanted things. He progresses towards excellence. It also helps him work on himself using techniques such as NLP (Neuro linguistic programming) and gain great benefits from it. In practicing NLP, an important requirement is good concentration. Through NLP techniques, a person can literally program his life as he wishes (if he knows how this is done).

A disciplined mind that can focus easily on a task at hand and can stay focused there is a great asset to a person. It enhances his control on his life and it can therefore make him a better leader.

Meditation

It is one step ahead of concentration. The preliminary task in meditation is the quieting of the mind. The mind is considered, by most people who suggest meditation, to be an illusion. It is considered as an outcome of ‘thought’ and when ‘thought’ disappears then the ‘mind’ too disappears. The thought that we individuals exist, is considered the cause of the appearance of the mind. Further, they also claim that this mind will pay attention outwards at so many other things happening in the world around, will create an illusionary world (samsara) for itself and live in it (something vaguely similar to the movie ‘The Matrix’ where the machine creates a world for the people to be entangled in thought). Engaged in uncontrolled thought with all kinds of hopes and desires the person remains in misery.

Spiritual masters explain that this mind is the main hurdle in the journey towards being receptive to the ‘Common Soul’. They say that the mind must be made quiet, not necessarily by suppressing but by co-opting. Only in the quietness of the mind the ‘Common Soul’ can see itself.

Meditations come in various kinds as taught by various masters. But caution is again advised here … Some teachers pass off ‘concentration’ for meditation and promise benefits of better efficiency … Still better trainers focus on quieting the mind and they promise peace and tranquillity … However, it is the genuine masters who, beyond the quiet mind, point out to the self-experience and sensitize students to the inner impersonal self. Therefore, the highest and the truest form of meditation is this third one and this is rare to come by … and importantly, it is a gateway to the last area or level at which one can work.

Moksha/Nirvana/Self-Realization

This aspect has been described in considerable depth in the book already, but we shall touch upon it briefly here. Moksha is about a person transcending the limitation of his individuality and realizing that he is not truly localized, and is associated with all other bodies and is immortal. As seen above, the technique of meditation, if done properly and with awareness, can get a person there; but so also can knowledge/understanding and a host of yogas. And as indicated earlier, karma yoga as recommended by the Bhagavad Gita is presented for the reader in Appendix A. An aspirant for leadership must therefore take up any of the yogas and work towards the graces of moksha.

The promise of this pursuit is of moksha is that a person will thereby get into perfect harmony with the ‘Common Soul’ and become a true leader.

Conclusion

One can see that it is under the last area/discipline of effort just mentioned here—Moksha—that a true leader is born. However, the importance of the other areas cannot be overstated. The list constitutes a hierarchical structure with moksha at the top. Each of the subsequent stages is facilitated by expertise in the earlier. Therefore, moksha is facilitated in stages by working on the other areas. But though such hierarchy exists, it must not be considered as series that must be sequentially followed, as if one were progressing from kindergarten to post graduation; instead here you can work on all levels simultaneously … therefore, it must be rather seen as various areas which one can work upon so that one’s leadership abilities are strengthened … .

One can see that each of them is a different approach to the top of a mountain; while some paths do not reach all the way to the top, they do help a person gain altitude anyway and make it easy to shift to other paths laterally. And top of the mountain only means return to one’s original state—the experience of the child …

Exercises

1. Extra reading: Study the ancient Indian text on yoga by Patanjali. It will help the reader with details regarding practices recommended in the above areas.
2. Self-development: It is strongly recommended that one picks up at least any of the areas he is convinced about as important for development and masters it to the extent possible in accordance with the guidance of experts/masters. Conviction and practice help; and definitely mastery of lower levels open gates to the higher.
3. Self-analysis: Go through the various areas mentioned above and try to relate the goals of each of the areas with the learning that is transferred to you through various family, cultural and national traditions. List them out systematically. Be sure to check on the various inputs that come through sports and arts as well.
4. Assignment: Arbitrarily select any of the arts or sports. Refer to literature on this. Also listen to outstanding champions and refer to the guidance offered by excellent coaches. From these observations, develop a collection of signposts, pointers and indicators that tend to encourage Yogyathwa in the players/artists of that particular game/art.
5. Assignment: Pick up a leader of your choice, analyse his personality and life in respect to the eight areas of development of Yogyathwa find out how much strength and weakness he possesses in respect of each of the eight areas.
6. Debate/discussion: Nobility is not in the blood it is in the Yogyathwa transfer factor taking place from generation to generation.