Monday, 5.23.16 Class: We Cling to the Present Which Has Already Become the Past Because We’re Terrified of the Future: Om Bhanave Namaha and the Kleshas

The literal translation of the fourth Sun mantra, ॐ भानवे नमः om bhānave namaḥ is “Salutations to Bhānu, the bright splendor of light.”  I’ve also seen it translated as “the diffuser of light.” Thinking about this week’s class, I was intrigued by the notion of diffusing, less as an aspect of the Sun — more in the way the mind diffuses light. Specifically that innate light otherwise knows as the inner Self. Which is the light that actually illuminates the mind so we’re even aware we’re thinking, let alone having peak experience enlightening flashes of insight.

When the mind is crystal clear, this inner light diffuses in its bright splendor aspect. When it’s not, the light diffusing through the mind’s lens (or lenses), will be distorted. Sometimes just a bit. Sometimes so much that it’s obliterated in the opacity.

Which brings me to the kleshas, those lovely lenses so brilliantly articulated in the great text of yogic psychology, Patanjali’s Yoga-Sutra. If you’re new to this blog and/or unfamiliar with this text, do visit May 15, 2011 in the Archive. For a quick reference, here you go:

The Kleshas
Avidya is the lens that clouds our ability to know our true nature, which according to Yoga is light.
Asmita is the lens that tricks us into buying into that small sense of self that is prone to suffering.
Raga is pleasure, which, when tangled up with avidya and asmita, gets us all caught up in clinging to what makes us feel good.
Dvesha is aversion, which when tangled up with avidya and asmita, creates a profound separation from everything and anything we label as “bad.”
Abinivesha is clinging to life (or any situation) because we fear death (or change).

Needless to say, the mind is a complex instrument, managing any number of receiving, perceiving, discerning, projecting, remembering, associating, etc. functions at the same time. And the kleshas are right in there, wreaking havoc in the process. So this week’s talk explores the relationship between the kleshas and this fourth Sun mantra.

Here’s the opening dharana:

Here’s my dharma talk:

There were new people in the room this week so I spoke a bit about mantra.  Here is that clip:

 

Finally, here are this week’s readings. First two poem from Coleman Bark’s translation of the poetry of Lalleshwari, Naked Song.  Although Lalla would not have known the Yoga-Sutra, you can see how in both these poems, she is teaching about the kleshas.

 

Two From Lalleshwari

1.
Wear just enough clothes to keep warm.
Eat only enough to stop the hunger-pang.

And as for your mind, let it work
to recognize who you are,
and the Absolute, and that
this body will become food
for the forest crows.

2.
Enlighten your desires.
Meditate on who you are.
Quit imagining.

What you want is profoundly expensive,
and difficult to find,
yet closeby.

Don’t search for it. It is nothing,
and a nothing within nothing.

 

And a Sheikh Nasrudin story and commentary from Swami Muktananda’s, Where Are You Going? A Guide to the Spiritual Journey:

 

Once Sheikh Nasrudin woke up early in the morning, before it was light. He called his disciplele, Mahmud, and said, “Go outside and see if the sun has risen.” Mahmud went out and came back inside.

   “It’s pitch black,” he said. “I cannot see the sun at all.”

   At this, Nasrudin became very angry. “You fool,” he shouted. “Haven’t you got the sense to use a flashlight?”

   That is exactly what we do. To expect a spiritual technique to reveal the indwelling God is like expecting a flashlight to illumine the Sun. A flashlight cannot shine beside the Sun. Like the Sun, the Self is always shining with its own effulgence. What sadhana can illumine the Self. Only through a subtle and sublime intellect can we know it. We meditate and perform spiritual practices only in order to make the intellect pure enough to reflect the effulgence of the Self.    

Baba did teach a great deal from Patanjali and in this quote, although he’s not using technical language, he is very much speaking about spiritual practice as a way to clean and polish the mind (here referred to as intellect) so that nothing hinders, obstructs, distorts, or extinguishes the shining bright splendor of the Self.

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