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YOUR QUESTIONS ANSWERED: F.A.Q. 30
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Obstacles on the Yoga Path QUESTION: What are the main obstacles in Yoga and what is the best way to overcome them? ANSWER: Genuine Spiritual progress consists in a widening of Spiritual horizon or enlargement of the human capacity for Spiritual experience. In other words, Spiritual progress is an expansion of Consciousness. Anything that hinders or impairs this expansion of Consciousness is an obstacle (antaraya) to be overcome. In order to efficiently overcome obstacles it is helpful to understand what they are and how they arise. To begin with, it is necessary to understand that all our experiences are a creation of Consciousness. While some experiences are generated directly by the Universal Consciousness (the Supreme Intelligence) others are generated through the medium of the individual consciousness (the human mind). Whether Universal or individual, Divine or human, higher or lower, all experience is created by Consciousness and so are obstacles. In the same way as the Sky can appear as clear, partly covered by clouds or completely dark, Consciousness can appear as bright, "coloured" or obscure. In terms of ordinary experience, human consciousness is perceived as "clear and bright" in the waking state, as "active" in the dream state and as "obscure" in deep sleep. In emotional terms, these distinct modalities of Consciousness are experienced as (1) happy, (2) passionate or affected and (3) dull. They are the three basic qualities (gunas) of Consciousness which together form the raw material of all human experience. The Holy Scriptures of India are unique in their detailed description of psychological states and processes. Thus, in his commentary on the Gospel of Divine Recognition by the great Yogi and Apostle of the True Faith Utpaladeva, Mahamaheshvara Abhinava Gupta gives an enlightening example of how the three modalities of Consciousness are experienced in everyday life. For example, consciousness of one's child as a loved being is experienced as the modality of happiness (sattva); Consciousness of the child as being ill is experienced as the modality of pain (rajas); complete absence of Consciousness is the modality of dullness (tamas) (Ishvara Pratyabhijna Vimarshini IV, 1:6). Happiness is produced by the presence of Consciousness. Dullness is produced by the absence of Consciousness. Pain is produced when Consciousness is both present and absent simultaneously. Thus in the above example, pain is experienced when Consciousness of one's child is accompanied by absence of Consciousness of his being free from illness. When Consciousness or knowledge to the effect that the child ought to be well is accompanied by Consciousness of the fact that wellness is missing in him, our awareness oscillates between the one and the other and this movement or activity produces an inner conflict which is experienced as painful. By contrast, happiness is experienced when there is an awareness that all is well. In consequence, Consciousness and the absence thereof are like light and darkness which in the outer World combine to give shape and form to the objects of perception. Together they give rise to all our experiences in the same way as two different colours such as black and white harmoniously blend together in the plumage of a bird (magpie, cuckoo, etc.) We may note in passing that Western science regards white as the sum total of different wavelengths of visible light, and black as the absence of the same. Scientifically speaking, therefore, white and black are denied the status of proper colours. In psychological terms, however, the fact is that both white and black are perceived by the human faculty of sight. And seeing is, by definition, the perception of colour, there being nothing else that the faculty of sight could perceive. In consequence, Yoga treats black and white as colours. Moreover, Western science agrees that all colours are a product of light. The only difference is that while Western science maintains that light is a physical force, Yogic science teaches that all light is ultimately nothing but the Light of Consciousness, that is, the power whereby Consciousness "shines" or projects everything into existence. Therefore, just as a bird is perceived by means of the colours black and white and their combination, so every experience arises in us as a result of presence and absence of Consciousness and their combination. The primary emotions which are produced by the basic modalities of Consciousness, sattva, rajas, tamas and their interaction are the following eight: attraction, wonder, courage, mirth, aversion, anger, fear and sorrow. The first four of these may be termed "positive" and the last four "negative". If we couple one of the first four with one of the last, we obtain a pair of mutually opposed states: attraction-aversion, courage-fear, mirth-sorrow, etc. This clearly observable pattern of opposites (dvandva) follows the original model of Consciousness and Unconsciousness, or Light and Darkness, acting like a prism, as it were, which breaks down the fundamental Unity of Reality into a wide range of experience in the same way as a crystal breaks down a ray of light into many-coloured smaller rays. The eight primary emotions (sthaayi-bhavas) which are permanently embedded in our consciousness at a deeper level and which may, therefore, be compared with undercurrents in the sea, give rise to more superficial and transient emotions (sanchaari-bhavas) which temporarily appear in the mind in certain circumstances and are therefore comparable to waves and ripples rising and subsiding on the surface of the sea. All of these are capable of coupling with each other in many different combinations producing a practically unlimited range of emotional states. In the same way as some of the primary emotions are negative in the sense that they obscure man's awareness of a Higher Reality, so many of the transient emotions, too, can bring our consciousness down. Negative, unspiritual or consciousness-contracting emotions are, of course, not the only obstacles to higher states of consciousness. Unspiritual thoughts can equally hinder the Soul's Spiritual progress. So does physical incapacity or illness. If we consider how easy it is for man to lose his way in a jungle of emotions, thoughts and physical concerns, it cannot come as a surprise to see that much of the human race is in a state of ignorance, disorientation and confusion. However, mankind is not completely lost. Just as the Sun always shines behind the clouds, so a better life beckons from behind all obstacles. It is not mere coincidence that the Physical World is illumined by the Sun. This World is a reflection of a Higher World and therefore it reflects a Higher Truth. From the perspective of this Higher Truth, the only basic emotion is Pure Bliss (Aananda) which is the natural state of Consciousness. This emotion is called Shiva Bhava, the Supreme Peace and Happiness of God. It is against the background of this Original State that all other emotions arise and subside. Thus at the transcendental level of Higher Truth (Paramaartha Satya) there is only one emotion which characterises the Universal Consciousness. At the level of ordinary experience (sammati satya), however, there are countless emotional states, some uplifting, others depressing, which cause embodied consciousness to go up and down like driftwood carried by waves. What becomes evident from this is that all sentient beings have the capacity to get either closer to or further away from the Original State of Divine Consciousness (Shiva Bhava), depending on which emotional current or wave they are riding. For although emotions may automatically arise from the deep of our subconscious, we have the power to consciously decide which emotions we allow to determine our mental states and actions, and which it would be wise to avoid or suppress. This capacity of emotional self-control can be developed and cultivated by anyone depending on the stage of Spiritual evolution occupied by each person.
Why do obstacles arise? It is clear from what has been said before that obstacles are thoughts, emotions and physical actions which induce our consciousness to contract and cut us off from the Supreme Reality, the Universal Consciousness of which we are an inseparable part. The question that may be asked at this point is, why do such obstructive mental states arise? There are two primary causes which we may identify as being responsible for the rise of obstacles: Karma and Divine Will. Karma is defined as activities, mental, emotional or physical carried out by a person, as well as their results or effects (Karmaphala) taken either collectively or individually. The Spiritual Law of the Universe or Divine Justice (Dharma) demands that every action whether it be a thought, feeling, word or physical act, cause a corresponding reaction the effect of which is suffered (or enjoyed) by the agent. This may happen indirectly. For example, if a man causes mental, emotional or physical pain to a sentient being, he is liable to suffer similar pain, or its equivalent, at some point in future which may be either in this life or some future existence. Or it may happen in a more direct manner. For example, a certain thought or emotion may be indulged in repeatedly until it leaves a deep imprint (samskaara) in our consciousness which may be reactivated automatically when circumstances are conducive to this. To this class of Karma belong all habitual patterns of behaviour (cognitive, volitional, etc.). The other important cause which is responsible for the rise of obstacles, is the Will of God. God has His Own Plan for His Creation and may, therefore, put obstacles on somebody's path for reasons known to Him alone.
How many obstacles are there? One list, which occurs in both Eastern and Western texts (with some variations), gives seven fundamental obstacles: desire, attachment, fear, anger, lust, greed and sloth. These are also known as "Sins", that is, things which separate the human Soul from his own true nature as well as from the Creator. On its part, the Ancient Gospel of Shiva (Shiva Mahaapuraana) enumerates the following ten obstacles to progress in Yoga: (1) idleness, (2) illness, (3) carelessness, (4) doubt, (5) fickle-mindedness, (6) delusion or false beliefs, (7) lack of faith, (8) pain (resulting from Spiritual, self-inflicted or divine causes), (9) dejection and (10) sensual overindulgence. These two lists clearly refer to different levels of Spiritual development. Thus negative and destructive emotions like fear, anger and greed, belong to early stages when the human mind is still under the domination of primitive psychological states, whereas episodes of carelessness, fickle-mindedness and doubt are more likely to occur in the more advanced stages. Also, while some lists are limited to psychological obstacles, others include physical ones such as illness. Such lists, therefore, are not mutually exclusive but complementary. It goes almost without saying that every person has certain factors in his inner or outer life that constitute an obstacle or a cluster of obstacles to him personally. For example, while one man may be prone to envy another may get easily angry and still another may overindulge in sensual enjoyment, and so on. Moreover, what is an obstacle to one person can be a "blessing in disguise" to another. It is therefore impossible to draw a list of obstacles that would be universally applicable to all human beings. For this reason, Scriptures can deal with a limited number of obstacles only, as a sample of imperfections a Spiritual seeker needs to work on in order to perfect himself and become fit for higher experience. What these obstacles are in each case, must be established by the Seeker himself through self-examination, reflection and meditation as well as on the advice of the Guru (Spiritual mentor) who is a true Doctor of the Soul.
Are psychic powers an obstacle? As the Sun consists of light and heat, Consciousness consists of Awareness and Creative Power (or Knowledge and Action). Just as the Sun cannot be separated from his power of heat or fire from its power to burn, Consciousness cannot be separated from its power to create or act. As Spiritual Practice brings about an expansion of Consciousness, the power of action increases in direct proportion to the power of awarenes. Psychic Power (Siddhi), that is, the capacity to accomplish things which are impossible to accomplish by ordinary means, is a natural effect of Yoga Practice. After all, one of the main characteristics of Spiritual men is that they can know and accomplish things which ordinary people can not. Psychic Powers are an expression of a Soul's growing power. They cannot in and of themselves represent an obstacle. They are capable of obstructing our progress only when and to the extent that our power of action is not matched by our power of knowledge. A person of great physical strength endowed with a weak and unstable mind is capable of becoming a danger both to himself and others. The same applies to Psychic Powers. Moreover, like all other powers such as walking, speaking or thinking, Psychic Powers take time to develop, perfect and control. Uncontrollable clairvoyance, for example, can flood our field of awareness with unwanted visions which can distract us from Spiritual Practice or impair our day-to-day life. Such Powers can also become an obstacle when acquired and used for purposes that are improper or contrary to the Spiritual Laws of the Universe. Apart from this, however, they are a clear sign of progress on the Yoga Path and can strenghten the Yogi's confidence and faith in his final success. As explained in the Shiva Mahaapuraana, the danger of becoming attached to Psychic Powers and their miraculous effects is removed through detachment and the desire to work for the good of the entire World. The Yogi is then able to enjoy all kinds of supernatural experience as well as attain Salvation.
Tri-Mala: the Threefold Obstacle To sum up, we may say that all obstacles are reducible to just three, interdependent Obstructive Principles or Defects (Malas) which are also known as Bondages (Paasha): Wrong Action (Dur-Aachaara), Wrong Knowlege (Dur-Jnaana) and Wrong Awareness (Dur-Darshana). Wrong Action is any activity that prevents us from advancing on the Path, for example, the misuse of power (psychic or ordinary). Such actions can only happen as a result of Wrong Knowledge and Wrong Knowledge can only arise as a result of Wrong Awareness. Put in other words, Wrong Awareness results in Wrong Knowledge and Wrong Knowledge results in Wrong Action. For example, if a man is not aware of himself as a free, intelligent and happy Soul but believes himself to be a physical body, his knowledge about the World becomes limited to material things and he acts with a view to acquire material possessions. In extreme cases, his judgement may become so obscured that he will even commit crimes in order to advance his materialist interests at the expense of fellow humans and other living beings. Other forms of Wrong Belief are Communism, Capitalism, Atheism, and all kinds of Extremist Beliefs, False or Man-made Religions, etc. By contrast, if a man is aware of his true self or at least believes himself to be a Soul, that is, a living orb of Consciousness and Bliss, and he steadfastly holds on to that belief, then his mental faculties will operate on the basis of that, he will take a keen interest in Spiritual Knowledge, and he will accordingly act for the Spiritual upliftment of Mankind as intended by our Lord and Creator. In consequence, Right Awareness or Right Belief (Sat-Darshana), Right Knowledge (Sat-Jnaana) and Right Conduct (Sat-Aachaara) together form the antidote to all evil in the World. For this reason they are known as the Three Remedies or Three Jewels (Tri-Ratna).
Self-awareness: the Highest Yoga Among all forms of Right Awareness, Self-awareness is the highest. Awareness of our Divine Nature is the most powerful remedy for the removal of all obstacles. It is awakened through Meditation on the Supreme. Therefore, Meditation is the highest form of Spiritual Practice. Says the Shiva Puraana: "Both Psychic Powers and Salvation are the direct fruit of Meditation on Shiva. As a blazing fire burns both dry and wet twigs, so also the Fire of Meditation burns both good and bad Karma. As a little light dispels darkness, so also even a little Yoga Practice (i.e., Meditation) destroys great sins. Therefore, let one practise Meditation dilligently." Meditation may be performed on a human-like image of God as He is traditionally represented in the sacred art of India. This is due to the fact that the Lord appeared to His devotees in human-like form in order to impart the Mysteries of Yoga to the World. In such images, the Visible Manifestation of the Supreme is depicted as a youthful Yogi wearing the Crescent Moon on His forehead (as a symbol of Enlightenment) and bearing various insignia of Divine Power in His hands, such as the Trident (Trishula) and Hour-glass Drum (Damaru). In more advanced stages of meditation, the Yogi contemplates the Nature of the Lord as an Infinite Ocean of Light (symbolic of the World-pervading Light of Consciousness). Meditation may also be practised with the help of a Mantra (a mystic chant containing the Sacred Name of the Supreme) on which the devotee may concentrate his mind even in the midst of daily life. The purpose of Meditation is to establish contact with the Divine and finally attain Total Unity and Identity with Him (Shiva-Samaadhi). However, the regular practice of Meditation (Dhyaana) requires a strong will and determination on the part of the devotee, for which reason it is also known as Ichhaa-Yoga (the Yoga of Will-Power). Therefore, those who do not possess a high degree of will-power may successfully employ the Eightfold Practice of Yoga (Yoga Ashtaanga).
The Eight Limbs of Jnaana Yoga This form of Yoga consists of three Preliminary Practices - Prathamika Nityakarmma (1-3) - and five Advanced Practices - Kartagama Nityakarmma (4-8) - which are: 1. Self-control (Yama) 1. Self-control (Yama) is of five kinds: Truthfulness, that is, Adherence to and Action in accordance with Truth (Satya, the highest of which is Shiva, the Supreme Being, Himself), Non-violence (Ahimsaa), Not Stealing (Asteya), Right Sexual Conduct (Dharmacharya), and Disinterest in Material Possessions (Aparigraha). 2. Spiritual Observance or Duty (Niyama) is likewise of five kinds: Austerity (Tapas), Spiritual Study (Svaadhyaaya), Purity (Shaucha), Contentment (Santosha), and Worship of God (Ishvara-Pujaana). 3. Posture (Aasana) is defined as being primarily that which is conducive to health, peace and clarity of mind. The most important of all postures are those in which the body is held upright as in the classical meditation position known as the "lotus-posture" (padmaasana). 4. Breath-control (Praanaayaama) is the conscious regulation of the breathing process and its main phases, inhalation, retention and exhalation. 5. Detachment (Pratyaahaara) is the withdrawal of sense faculties from their objects. 6. Concentration (Dhaaranaa) is the focusing of the mind on a specific object such as certain places in the body. 7. Meditation (Dhyaana) is the prolonged, uninterrupted and undistracted focusing of the mind upon an object of concentration. The highest form of Meditation is that in which the mind is concentrated on the Supreme. 8. Inward Absorption (Samaadhi) is the merging of the mind in the object of contemplation to the complete exclusion of everything else. Absorption in the Supreme (Shiva-Samaadhi) is the highest form thereof and results in Enlightenment and the annihilation of all sorrows. Such are the Eight Practices of Yoga which together are known as Jnaana-Yoga (the Yoga of Knowledge). The term "Jnaana-Yoga" is sometimes erroneously confined to the practice of Spiritual Study (Svaadhyaaya). In reality, however, it includes all Eight Practices (Yoga Ashtanga) described above. Through the practice of Yoga Ashtanga the seeker acquires Yogic Sight (Yogipratyaksha) which is the direct perception of things without the interference of thoughts, emotions, beliefs and other such mental activities. Yogic Sight in turn results in Higher Knowledge (Shuddha Vidya) whereby the Soul knows things as they are in reality and is never again deceived by the delusions of ordinary experience. The practice of Ashtanga Yoga, therefore, leads to the first stages of Enlightenment. Having harmonised his Actions and his Knowledge with those of the Universal Soul, the Yogi then proceeds to surrender to Divine Will and lives in complete Unity and Harmony with God. Thus, as we can see, the last stages of Jnaana-Yoga lead on to the first stages of the Yoga of Will-Power (Ichhaa-Yoga). NOTE: The traditional Ashtaanga Yoga described here must not be confused with the "Ashtanga Yoga" of Pattabhi Jois which is a modern, western-inspired innovation. For the purpose of clarity the latter is also called "Ashtanga Viniyasa".
The Five Duties of Karma Yoga Those who are unable to perform the Eightfold Practice may resort to the Fivefold Duty (Pancha-Dharma) or Karma Yoga which consists of the following observances: 1. Declaration of Faith (Shraddhaa): This consists in witnessing that "Shiva, the Supreme Principle of Goodness, is the Highest Truth and Yoga is the Path that leads to Him". By repeating these words, one enters upon the Path of Yoga. Thereafter, this may be done five times a day at sunrise, forenoon, midday, afternoon and sunset, or whenever possible, for the purpose of reinforcing one's resolve to keep to the right path and be an example to fellow humans. 2. Remembrance of the Holy Name (Smarana): Mental repetition of the mantra, Om namah Shivaaya, for a few minutes and at the same times of the day as the Declaration of Faith or at least mornings and evenings which are particularly auspicious times for communion with the Divine. After the mantra, a brief prayer may be offered from the Scriptures or the sayings of the Prophets and Saints who are the Apostles of the True Eternal Faith (Sanaatana Dharma) and true leaders of the human race. In Yoga, prayers may be performed in private by each person or, as far as possible, jointly. For example, family members may offer prayers together every morning and evening. Communal prayers are especially beneficial for the purpose of strengthtening the bond between members of the Community (Sangha) and cultivating a Spirit of Unity, solidarity and co-operation. Once a week, the whole Community may congregate for prayer in a Temple of God (Shiva Laya), in particular on the eighth and fifteenth of every lunar fortnight. Thus the main holidays in the Spiritual Calendar are: the 8th (1st Quarter), 15th (Full Moon), 23rd (Last Quarter) and 30th (New Moon). Due to their link with the phases of the Moon and, by extension, with the natural rhythms of the Universe, these days are particularly suitable for Spiritual activities. In those parts of the World where the True Faith is being suppressed, the faithful may meet in secret at the home of a Community member. If even this is impossible then the believers must commune with each other in their heart at an appointed time so that Shiva's Spirit of Unity is preserved, renewed and strengthtened until the Day of Liberation has come. 3. Charity (Dayaa or Daana): Dayaa literally means Compassion which is an expression of Shiva's Infinite Love for His Creation. As such it has many aspects which all imply the capacity to give and do good (Daana, which evolved into Latin and English donate). The practice of Charity opens our heart and helps us learn to see God in our fellow humans and allow Shiva's Spirit of Unity to become established in our midst. In particular it is important to do good works for our families, for the Yoga Community and for the Holy Land of India which, as the Spiritual Home of all Souls, needs to be defended by all possible means against the evil intrigues of the Globalist forces. In this context, it is especially meritorious for all right-believing people to provide all the moral, financial and material support to those who are engaged in the righteous struggle of liberation of the Holy Land from the anti-Spiritual forces which are holding her captive. 4. Fasting (Shiva Raatri Upavaasa): Fasting is the abstention from food on the fourteenth of every dark fortnight (the day before New Moon), in particular in the month of Maagha, on the annual Mahaa Shivaraatri Festival. 5. Pilgrimage (Yaatraa): At least once in a lifetime it is necessary to make a journey to the Holy Places of India such as Mount Kailasa, Pashupati Naatha Temple, Mount Arunaachala, Somanaatha Temple, Vaaraanasi (Kaashi) and Rishikesh. Those who are unable to travel to the Holy Land may visit the sacred places in their own country, for example Stonehenge in Britain and other such monuments of the Ancient Faith which is a branch of Shiva's Eternal World Vision of Universal Unity. The purpose of observing the Fivefold Duty is to harmonise man's powers with those of the Supreme Being so that all negative effects resulting from dis-Harmony and dis-Unity with the Creator are removed and the Soul can enjoy a blissful existence in Unity with the Supreme. God Himself is not inactive but performs the Five Acts (Pancha Kartya) of Creation, Preservation, Dissolution, Obscuration and Liberation. The human Soul, who wishes to elevate himself to higher stages of experience must, therefore, become more God-like (Shiva-sama) and exercise his powers just as a young bird must exercise its wings in order to fly. The practice of Karma Yoga causes the seeker to act more and more in unity with the Supreme Being's Power of Action (Kriya Shakti). For this reason, Karma Yoga is also known as Kriya Yoga. Through the performance thereof man allows God's Spirit of Unity into his life whereby his entire existence is harmonised with the Spiritual Order of the Universe (Sanatana Dharma). Thus, by the performance of the Five Duties man enters upon the Path of Yoga which is the Path of Unity with the Supreme. By the performance of the Eightfold Practice he advances upon the Path. And by means of the Yoga of Will-Power he arrives at his final Goal. The three Stages of Yoga (Karma, Jnaana and Ichhaa) are collectively called Hatha-Yoga, the Path of Unity with the Supreme, where Ha and Tha stand for the Moonlight of the human Soul and the Sunlight of the Supreme Being, respectively. Just as a child must harmonise his actions, thoughts and intentions with those of the adults in order to live in peace and harmony with human society, grown men must harmonise their actions, thoughts and intentions with those of God in order to live in peace and harmony with the Divine. In the early portion of his life, the child must become an adult. In the next, man must become divine. In this way, complete Unity with the Creator is attained. Yoga is the process whereby this natural and necessary Unity of man and God is accomplished.
Yoga as Spiritual Purification What is important to understand at this point is that mental and Spiritual cleanliness is as necessary as bodily cleanliness. In the same way as an unwashed body may accumulate impurities and become vulnerable to disease, unadressed psychological issues may accumulate over the years and during many lifetimes to form a thick layer of mental refuse which covers the Soul and prevents the light of his Consciousness from radiating and illumining his life. This is what is meant by Mala which literally means Impurity or Dirt. It is also the meaning of Obstacle or Antaraya (from "Antari", to come between, stand in one's way, separate). Yoga, therefore, is a Process of Cleansing and Purification which removes the crust of opacity from the Soul so that his inner light can shine again and he can clearly see where he is going. In consequence, while Ichhaa Yoga serves the purpose of removing the Impurity of Wrong Awareness by cultivating the Will-Power to acquire the Right Vision of Life (Sat-Darshana), Jnaana Yoga removes the Impurity of Wrong Knowledge and replaces it with Right Knowledge (Sat-Jnaana). Karma Yoga removes the Impurity of Wrong Action and replaces it with Right Conduct (Sat-Aachaara). When the Impurity of Wrong Action (Dur-Aachaara) which is the outermost layer of Impurity has been removed through the performance of Karma Yoga (consisting of the Five Duties), the Spiritual seeker is fit for the Eightfold Practice of Jnaana Yoga (the Yoga of Knowledge). When, by the practice of Jnaana Yoga, the seeker has rid himself of the second layer of Impurity (Wrong Knowledge or Dur-Jnaana), then he is fit to enter the final stage of Yoga Practice (the Yoga of Will-Power) which removes the innermost Impurity of Wrong Awareness (Dur-Darshana). At that stage, the will of man becomes identical with the Will of God which empowers him to have a Vision of Shiva's Eternal Truth of Universal Unity. Thus Yoga which is the Glorious Path of Unity with the Supreme offers hope and Salvation to all, embracing all Souls in its Community of Universal Unity.
Yoga as a Unique Protective Force In addition to its function of Spiritual purification and harmonisation or unification of the human Soul with the Supreme Being, Yoga also fulfils a protective function. As a child finds security and safety in his father's protective arms, so also the human Soul finds refuge and shelter in Unity and Communion with God Who welcomes all the followers of Unity in His Infinite Embrace. All forms of suffering such as illness, insanity and pain, occur as a result of dis-Harmony and dis-Unity with the Supreme Soul. By contrast, the more man lives and acts in harmony and unity with the Divine, the more he is protected by God's Infinite Power. The stronger and deeper the bond of Unity with the Divine becomes, the more suffering is removed from the Yogi's life and he finally experiences uninterrupted Bliss. For this reason, in the Yoga Tradition, God is known as Pashupati, the Lord and Protector of all creatures, and right believers put themselves under His protection with the words, "Shri Shiva Sharanam mama", that is, "Lord Shiva is my Refuge".
Self-effort and Divine Will What becomes evident is that progress in Spiritual life depends upon the amount of personal effort we put into our practice, whether we subscribe to the Yoga of Action, Knowledge or Will-power. However, man cannot succeed in any endeavour without the Will of His Creator. Indeed, while man may temporarily have his own way in materialist and selfish pursuits, when it comes to Spiritual Advancement it is the Will of God that works in and through man for his own good. In consequence, in the same way as Karma and the Will of God are responsible for the rise of obstacles, Karma and the Will of God are also responsible for their removal.
What is Grace? The particular function of Divine Will whereby the Human Soul is elevated to a higher state of being, is called Grace (Prasaada or Anugraha). It is through the Grace of God that man is infused with the Spirit of Unity and is moved to start upon the Yoga Path of Unity with the Supreme. While the Will of God is immutable and cannot be changed or influenced by man, those who desire to advance in Spiritual life must perform Spiritual Karma in the form of Right Action (Sat-Aachaara) which consists of Right Conduct and Spiritual Practice (Saadhana) so that the Obstructive Impurities (Tri-Mala) are removed from their Soul and their heart is rendered receptive to Divine Grace. Thus Self-effort and Divine Will are the two causes responsible for the removal of all obstacles and Yoga is the means in which the two converge to make Liberation possible. On a larger scale, Yoga or Spiritual Practice is the Worldwide Struggle to liberate Mankind from the anti-Spiritual forces of Globalism, Materialism and Extremist Beliefs which are the main obstacle to universal happiness, prosperity, unity and peace.
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