Yoga Sūtra 2.18

 prakāśa-kriyā-sthiti-śīlaṁ bhūta-indriya-ātmakaṁ bhoga-apavarga-arthaṁ dṛśyaṁ

Translation: "The seen (dṛśya) consists of the qualities of illumination (prakāśa), activity (kriyā), and inertia (sthiti-śīla). It is composed of the elements (bhūta) and the senses (indriya), and its purpose is to provide experience (bhoga) and liberation (apavarga)."

To fully understand this sūtra, let’s break down the key Sanskrit terms:

• dṛśyaṁ – "the seen," referring to everything perceived by the mind and senses

• prakāśa – "illumination," associated with sattva, the quality of clarity, wisdom, and light

• kriyā – "activity," linked to rajas, the force of movement, passion, and energy

• sthiti-śīla – "inertia," connected to tamas, the quality of heaviness, darkness, and stagnation

• bhūta – "the elements," the material world

• indriya – "the senses," our instruments of perception

• bhoga – "experience," the process of engaging with the world

• apavarga – "liberation," the ultimate goal of yoga—freedom from suffering

This verse reminds us that everything we see and experience is composed of these three guṇas—sattva (clarity), rajas (activity), and tamas (inertia). These qualities exist in us, shaping our perceptions, emotions, and actions, but they are not our true capital S Self (Puruṣa). The goal of yoga is to recognize this distinction.

A Practical Reflection for the Weekend

How can we bring light (prakāśa) into our weekend? Can we cultivate clarity and awareness in our thoughts and actions? Instead of letting the rajas (kriyā) energy pull us in a hundred directions, can we use it wisely to engage in meaningful activity?

And when tamas (sthiti-śīla) arises, can we be thankful for the rest it provides? Sometimes, stillness and deep sleep are necessary to restore balance.

Ultimately, be the light this weekend. Whatever you do, do it with awareness, gratitude, and presence. Peace out.

Yoga Sūtra 2.17 teaches us that we mistake the true Self—the capital "S" Self, or Puruṣa—for something external, rather than recognizing what resides within. We become attached to our roles, identities, and possessions, believing they define us. This confusion is at the root of suffering because anything external is subject to change, decay, or loss. True freedom comes when we recognize that our essence is beyond these shifting aspects of the world.

This idea is beautifully echoed in the Gnostic Gospel of St. Thomas, which states, "If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you." This passage suggests that self-awareness and inner exploration are not just beneficial—they are essential to our spiritual and emotional well-being. When we ignore or suppress what lies within, we create suffering for ourselves. But when we cultivate self-knowledge and allow our inner truth to emerge, we move toward liberation.

To understand what is within, we must first be still. One of the most effective ways to cultivate this stillness is through meditation. In addition to meditation, prayer can also serve as a powerful tool for inner reflection. Before you dismiss the idea, remember that prayer doesn't require belief in a deity. Sometimes, the simplest and most profound prayer is simply, "Help." A humble acknowledgment that we need support—whether from within, from others, or from the universe—can be a transformative practice.

By integrating prayer and meditation, we strengthen our inner foundation and develop resilience against the external chaos of life. Other practices that help cultivate inner awareness include journaling, which allows us to process our desires and fears, and gratitude, which shifts our focus toward what is meaningful and positive. Sharing our fears with a trusted friend, allowing ourselves to be vulnerable, can also be deeply healing.

A practice Jeff recommends is to meditate, sit in stillness, and then consciously direct the mind toward gratitude. Writing a thank-you list, and ensuring that we deeply feel appreciation for each thing on that list, can transform our perspective. Gratitude anchors us in the present moment, reminding us that there is always something to be thankful for, no matter our external circumstances.

Ultimately, our inner awareness and inner peace are the most valuable assets we can cultivate. Everything external is fleeting, but the steadiness we build within ourselves remains. By nurturing this awareness through stillness, reflection, and gratitude, we move closer to true fulfillment and freedom.

We continue our reflection on Yoga Sūtra 2.17 today. We were prepared to move on, but something kept pulling us back to take another look. There’s a deep-rooted tendency within us—a misidentification of the seer (drashtṛ) with the seen (dṛśya)—that deserves more attention. In Sāṅkhya philosophy, this confusion manifests as mistaking Prakṛti (the material world, the ever-changing reality) for Puruṣa (pure consciousness, the unchanging witness within us). We struggle to recognize our capital-S Self, our deepest essence beyond the shifting roles, relationships, and experiences of life.

Yesterday, we explored the importance of being mindful of our thoughts, emotions, experiences, and attachments to status or possessions. Today, let's apply that same inquiry to our relationships. Consider the devastation of communities like those in Jasper, where wildfires have destroyed homes, leaving people not only physically displaced but mentally and emotionally shaken. In such moments, people often ask: Who am I without my home? My community? My identity as a resident of this place? The suffering is not just about the loss of material security but also about the profound disorientation that comes when we attach our sense of self to external circumstances.

Now, let’s take this further. Who am I without my relationships? This is a complex but crucial question. If the quality of our relationships determines the quality of our lives, then how do we navigate love and connection without losing ourselves? Can we love without clinging to a specific outcome? Can we act in relationships from a place of authenticity rather than out of societal or familial expectations?

Understanding these dynamics takes security, self-awareness, and time spent in silence. This is why meditation, contemplation, and solitude are so important—they give us the space to untangle ourselves from these attachments. Are we acting out of conditioned expectations—from our partner, culture, or family of origin? Or are we acting from our own true nature?

A line from the movie Jerry Maguire comes to mind—when Tom Cruise’s character tells Renée Zellweger’s character, "You complete me." As romantic as it sounds, I don’t think Patañjali would approve. If we are looking for another person to "complete" us, we are missing the essence of what it means to be whole within ourselves.

So today, take this into your workshop. Observe your relationships. Notice where you might be holding on too tightly. Reflect on how you can love fully while remaining anchored in your own Puruṣa—your unshaken, eternal Self.

We continue our exploration of Yoga Sūtra 2.17, which speaks to the root cause of suffering—misidentification with what is not our true self.

draṣṭṛ-dṛśyayoḥ saṁyogo heya-hetuḥ

English Translation: "The cause of suffering is the association (or identification) of the seer with the seen."

In essence, suffering arises because we confuse the seer (draṣṭṛ, the pure awareness, the true self) with the seen (dṛśya, all external experiences, roles, and attachments). This same teaching is echoed in Yoga Sūtra 1.3:

tadā draṣṭuḥ svarūpe’vasthānam

English Translation: "Then the seer resides in their own true nature."

This is the ultimate goal of yoga—to return to our true essence and no longer be caught up in misidentification. In Sāṅkhya philosophy, this pure awareness is called Puruṣa, the unchanging, eternal witness. Some may call it the soul, while others, like Eckhart Tolle, refer to it as "the deep I"—the awareness beneath all passing experiences.

Daily, we frequently misidentify ourselves with our jobs, relationships, emotions, and social roles. We think:

• "I am a teacher, a parent, a leader."
• "I am my achievements, my failures, my possessions."
• "I am my emotions—happy, sad, anxious, angry."

But these are not who we truly are. They are just temporary states and roles we inhabit. The deeper self remains untouched by these fluctuations.

This is why attachments play such a significant role in our suffering. When we cling to relationships, status, or material possessions, we strengthen the illusion that these external factors define us. But when they inevitably change or disappear, we experience distress.

Yesterday, we spoke about Carpe Diem—seizing the day. But we must seize it not by chasing distractions or achievements but by cultivating presence and awareness. Sri O.P. Tiwari used to say:

"Be absorbed..."

Absorbed in what? In the immediacy of the present moment, we must be fully engaged in what we are doing without distraction or attachment.

Another practical exercise is observing the labels we assign ourselves and others. We constantly define ourselves by words: parent, friend, partner, success, failure. But none of these labels capture the vastness of who we indeed are. They keep us entangled in misidentification.

This is not tadā draṣṭuḥ svarūpe’vasthānam—it is not resting in our true nature.

When we begin to detach from these identities and witness ourselves from a place of stillness, our problems start to look different. The solutions no longer come from a place of stress or ego but from clarity, peace, and deep wisdom.

And with that, we can move past them.

Yoga Sūtra 2.17: draṣṭṛ-dṛśyayoḥ saṁyogo heya-hetuḥ

English Translation: "The cause of suffering is the association of the seer with the seen."

To truly understand this sūtra, we need to break down its key Sanskrit terms. Draṣṭṛ (द्रष्टृ) means "the seer"—pure awareness, or Puruṣa, the unchanging Self. Dṛśya (दृश्य) means "the seen"—everything that is perceived, including thoughts, emotions, and experiences. Saṁyoga (संयोग) translates to "association" or "misidentification," while heya-hetuḥ (हेयहेतुः) means "the cause of suffering that must be removed."

Patañjali emphasizes a fundamental truth here: suffering arises when Puruṣa, the true Self, becomes entangled with Prakṛti, the ever-changing world of experiences. This idea connects back to Yoga Sūtra 1.3, where Patañjali states that when the fluctuations of the mind are stilled, the seer "abides in their own true nature." But when these fluctuations dominate, we become lost in identification with impermanent things.

In everyday life, this confusion is constant. We mistake ourselves for our thoughts, believing that our passing mental chatter defines us. We identify with our emotions, reacting as if they are fixed rather than transient. We define ourselves by our roles—as parents, teachers, or professionals—forgetting that these are merely aspects of our human experience, not the core of who we are. We cling to attachments, thinking our happiness or worth depends on external factors. This misidentification leads to suffering because everything we attach to is subject to change, loss, and impermanence.

A powerful practice today is to observe your "I AM..." statements. Notice how often you define yourself by temporary conditions: "I am stressed," "I am unworthy," "I am my job." These statements reveal the extent to which we confuse the seer with the seen. But the truth is, you are not your thoughts, emotions, or roles—you are the awareness that observes them.

The key to liberation is to cultivate the ability to witness experience without becoming trapped in it. This is why yoga encourages viveka (discriminative wisdom) and vairāgya (detachment), as introduced in Yoga Sūtra 1.12. By practicing meditation and self-inquiry, we begin to recognize our true nature beyond the ever-shifting waves of the mind.

As we reflect on this wisdom, we leave you with Jeff’s high school motto: Carpe Diem—Seize the Day. But perhaps, in the spirit of the Yoga Sūtras, we might say: Seize the Awareness. Observe, but do not attach. Witness, but do not mistake yourself for the passing clouds of experience.

We have been exploring the kleshas and the nature of karma. Karma (from the Sanskrit root kṛ meaning "to act" or "to do") refers to the principle of cause and effect—our actions create consequences, shaping our future experiences. It is an essential concept in the Yoga Sūtras, illustrating how our past and present choices influence our spiritual journey.

Yoga Sūtra 2.16: heyaṁ duḥkham anāgatam

English Translation: "Future suffering is that which is to be avoided."

To fully grasp the significance of this sūtra, we must examine the Sanskrit terms within it. Heyam means "to be avoided or overcome," duḥkham translates to "suffering or pain," and anāgatam refers to "that which has not yet come." This verse emphasizes that while past and present suffering are beyond our control—having already occurred or currently unfolding—we do have agency over our future suffering.

This raises a crucial practical question: how do we prevent unnecessary suffering in our lives?

We must cultivate strategies to minimize future pain by developing mindful habits that reduce stress and unnecessary hardship. One key approach is the practice of vairāgya (detachment), as introduced in Yoga Sūtra 1.12. Vairāgya encourages us to let go of fleeting pleasures and attachments that often lead to future distress.

Additionally, building good physical and emotional habits plays a fundamental role in shaping our well-being. For instance, consider the documentary Super Size Me, which vividly demonstrates the negative consequences of poor dietary choices. Just as unhealthy eating leads to physical distress, unchecked emotional patterns can result in long-term psychological suffering. Taking responsibility for our emotional health—whether through therapy, self-reflection, or spiritual practice—is essential for fostering resilience and inner peace.

Ultimately, freedom from suffering requires a holistic approach that integrates meditation, ethical living, and self-awareness. By committing to these practices, we create a blueprint for a more harmonious and fulfilling life.

Have a great weekend.

Reviewing Yoga Sūtra 2.14, we see that puṇya (virtue) leads to virtuous conclusions, while apuṇya (non-virtue) leads to suffering. This is karma theory in a nutshell. Whether or not one believes in reincarnation, it is difficult to deny the reality of cause and effect in our lives. Our thoughts shape our actions, and our actions shape our experiences. If we dwell on negativity, we often manifest negative results. Cleaning up the thinking that leads to suffering is a must.

To manage karma effectively, we must consider three key approaches:

1. Taking full responsibility for our actions – Recognizing that we are the architects of our experiences allows us to consciously shape our lives. There is great power in owning our decisions rather than blaming external circumstances.

2. Living mindfully – As Yoda wisely said in Star Wars, "Be mindful of your thoughts." Mindfulness brings awareness, understanding, and knowledge into our lives. We ensure we act with wisdom rather than impulse by being present in our actions.

3. Cultivating resilience in overcoming challenges – Even when we cannot trace the precise cause of a challenge, we can still choose how we respond. Accepting both pleasure and discomfort with equanimity strengthens our inner resolve. Developing positivity in difficult times fosters resilience.

Practices like meditation can be very helpful in developing this resilience. Learning to sit still and developing the physical and mental ability to remain present in difficult situations is invaluable. Yoga Sūtra 1.12 reminds us that practice (abhyāsa) and non-attachment (vairāgya) are essential. While we must take action, we must also cultivate detachment from the results. Being mindful of our expectations helps us navigate life with greater ease. The balance between effort and surrender is crucial. Regardless of the circumstances, we always have the choice to act with wisdom, compassion, and mindfulness—even when things do not go our way.

Moving on to Yoga Sūtra 2.15, we begin with the Sanskrit, followed by a translation:

pariṇāma tāpa saṁskāra duḥkhaiḥ guṇavṛtti virodhāt ca duḥkham eva sarvam vivekinaḥ

"To the discerning person, all experiences are suffering, due to the pain of change, the anxiety of holding on, the impressions left by past suffering, and the conflict arising from the fluctuations of the guṇas."

Swami Prabhavananda and Christopher Isherwood offer a compelling interpretation:

"But the [people] of spiritual discrimination regard all of these experiences as painful. For even the enjoyment of present pleasure is painful, since we already fear its loss. Past pleasure is painful because renewed cravings arise from the impressions it has left upon the mind. And how can any happiness be lasting if it depends only upon our moods? For these moods are constantly changing as one or another of the ever-warring guṇas seizes control of the mind."

This sutra offers a profound reflection on the nature of pleasure and suffering. Even in moments of happiness, there is often an underlying fear of loss. We worry about not getting what we desire or losing what we have, and our memories of both pleasure and pain haunt us. This constant fluctuation keeps us trapped in cycles of attachment and aversion.

Finding ways to observe reality as it is—rather than as we want it to be—allows us to cultivate compassion and equanimity. Learning to embrace life's impermanence and choosing wisdom over clinging creates a more authentic and peaceful way of living.

Yoga Sūtra 2.14 expands on the workings of karma, emphasizing that virtuous actions (puṇya) bring pleasure, while non-virtuous actions (apuṇya) lead to suffering. Whether or not we subscribe to the concept of reincarnation, it is difficult to deny the reality of cause and effect in our lives. Every action, thought, and intention leaves an imprint that shapes our experiences.

If our thoughts are negative, they create negative results. If we allow patterns of unwholesome thinking to persist, we will face undesirable consequences. Cleaning up the thinking that leads to suffering is essential to break free from cycles of pain and struggle. Managing karma is not about avoiding difficulty but meeting life with awareness and intention.

Here are three key ways to manage karma:

1. Take full responsibility for our actions. We must acknowledge that past choices shape our present circumstances. This isn’t about blaming ourselves but recognizing our agency in shaping our future.

2. Live mindfully. As Yoda said in Star Wars, “Be mindful of your thoughts.” By paying attention to the impact of our actions and cultivating awareness (vijñāna), we can gain insight into how our thinking influences our reality.

3. Cultivate resilience in overcoming challenges. Even if we cannot always trace the cause and effect (karma-phala) in our lives, we can accept both pleasure and discomfort with equanimity. Developing a positive mindset in difficult times strengthens our inner stability (sthira).

Practices like meditation are powerful tools in this process. Learning to sit still helps us develop the ability to endure difficult situations mentally and emotionally.

This brings us to Yoga Sūtra 1.12, where Patañjali provides the fundamental approach to stilling the mind:

"abhyāsa-vairāgyābhyāṁ tan-nirodhaḥ" "The fluctuations of the mind are controlled through practice (abhyāsa) and non-attachment (vairāgya)."

To truly practice yoga, we must cultivate effort (abhyāsa) while also developing non-attachment (vairāgya)—a state of non-dependence on outcomes.

Being mindful of our expectations allows us to act with clarity rather than attachment. The balance between taking action and letting go of results is key. No matter what happens, we can always choose wisdom (prajñā), compassion (karuṇā), and mindfulness (smṛti)—even when life does not unfold as we hoped.

Choose to align with the highest qualities within you.

Continuing with our discussion of Yoga Sūtra 2.14, we explore how our actions contribute to our daily struggles, general life, and spiritual journey. The teachings of karma encourage us to view our experiences not as random occurrences but as the natural unfolding of past actions and mental patterns. This perspective can help us navigate life with greater awareness and responsibility.

A karmic approach helps us in three key ways.

1. We must take responsibility for our actions and their consequences. Puṇya (पुण्य) (virtue) and Apuṇya (अपुण्य) (non-virtue) remind us that our thoughts and intentions shape our actions, which in turn shape our lives. Every action is first born in our thinking. When we cultivate positive, self-aware thought patterns, we naturally align with more constructive and fulfilling life experiences.

2. We must learn to live in a mindful way. As Yoda wisely said in Star Wars, “Be mindful of your thoughts.” This simple yet profound teaching aligns perfectly with the Yoga Sūtras. By practicing moment-to-moment awareness, we begin to see how our mind creates our reality. This mindful way of living helps us dive deeper into the core of who we are. Importantly, the perspective you approach this from doesn’t matter—whether spiritual, philosophical, or simply practical. The key is awareness.

3. We must practice overcoming challenges. Life is filled with struggles, but how we respond to them determines our inner growth and transformation. There is a passage in the Bible that speaks about “dwelling in the secret place of the Most High.” That secret place is within—the place of inner stillness, clarity, and strength. When we cultivate awareness, mindfulness, and self-discipline, we tap into this space and move through challenges with greater equanimity and wisdom.

So, wherever you are today, bring forth the goodness from within you. The teachings of karma and mindfulness remind us that we are not victims of fate—we are active participants in shaping our reality. By being aware of our thoughts, taking responsibility for our actions, and facing challenges with courage, we begin to live in alignment with our deepest truth.

Continuing with the Sādhana Pāda of the Patañjali Yoga Sūtras, we delve deeper into the importance of practice. While Patañjali primarily speaks of a meditation practice, the wisdom contained in these teachings is applicable to any discipline we undertake. The principles remain the same whether it's yoga, music, writing, athletics, or any other form of dedicated practice. Discipline, consistency, and awareness are the key components that transform any practice into a meaningful pursuit. The ultimate goal is to understand these teachings intellectually and bring them into action in our daily lives. Wisdom that remains theoretical has little value unless it is embodied and lived through our choices and actions.

The focus now shifts to Yoga Sūtra 2.13, which states:

sati mūle tad vipāko jātyāyur bhogāḥ

"When the root (mūla) is present, its fruition (vipāka) is experienced in the form of birth (jāti), lifespan (āyus), and life experiences (bhoga)."

This sūtra speaks about the law of karma and its deep influence on our human experience. Our past actions create saṁskāras (mental impressions), which, when ripe, manifest as our present and future experiences. This is the cycle of karma, which determines the nature of our birth, the length of our life, and the joys and sorrows we encounter. Just as a seed, once planted, will eventually sprout and bear fruit, our actions—whether intentional or unconscious—shape the conditions we live through.

Several important Sanskrit terms in this sūtra help us understand the mechanics of karma. Hlāda (ह्लाद) refers to pleasurable experiences, while paritāpa (परिताप) denotes painful or distressing experiences. These arise as a direct result of past actions. Additionally, puṇya (पुण्य) refers to virtuous or meritorious actions, which lead to positive outcomes, while apuṇya (अपुण्य) refers to non-virtuous or negative actions, which ultimately result in suffering. Every action carries weight, leaving an imprint that shapes our future reality.

In essence, our actions define our future—both in this life and in potential rebirths. When we engage in virtuous actions, we generate positive karma, leading to favorable conditions in the future. Conversely, negative actions reinforce suffering and undesirable circumstances. But this isn't a fatalistic teaching—it is a call to responsibility. It reminds us that we are the architects of our own destiny. While external circumstances may be beyond our control, how we respond, act, and shape our inner world remains in our hands.

This teaching is further clarified in Yoga Sūtra 2.14, which states:

te hlāda-paritāpa-phalāḥ puṇya-apuṇya-hetutvāt

"They (the fruits of karma) bring pleasure (hlāda) or pain (paritāpa) as a result of virtue (puṇya) or vice (apuṇya)."

Here, Patañjali explains that our experiences—whether pleasurable or painful—are direct consequences of our past actions. Virtuous deeds yield joy, while unwholesome actions result in suffering. This sūtra reinforces the idea that our present reality is shaped by our past, and our future is molded by the choices we make today. This is not about punishment or reward from an external force but rather the natural unfolding of cause and effect.

This teaching serves as a reminder of the importance of mindfulness in our actions, as every choice we make contributes to shaping our life’s trajectory. If we cultivate awareness and act with wisdom, we begin to consciously direct our karma, creating a life that is more harmonious, meaningful, and aligned with our deeper self. Through meditation, self-inquiry, and disciplined practice, we refine our ability to act in ways that bring greater clarity, peace, and fulfillment into our lives.