Perception and The Kleshas
Yogas chittas vritti nirodaha.
Yoga calms the mind. That is its purpose.
Chitta (or chitti) loosely translates to "mind," while vritti refers to "movement" — together, chitti vritti means the "movement of the mind" or its fluctuations. Nirodaha translates to "calm."
In last week’s article, Cultivating Chill explored the five chitti vritti, the mental states of the mind. They are comprehension, misapprehension, imagination, deep sleep, and memory. In each individual, the chitti vritti are made up of thoughts, feelings, and beliefs. This continuous mental flow is confirmation of "the mind's existence." While they are not inherently “good or bad,” the chitti vritti are not always helpful or well-informed.
The exception is comprehension, which is considered “truth” and is based on direct experience or right knowledge. When the mind is trying to make sense of things, it does so through the five physical senses: sight, smell, touch, taste, and hearing. If the mind still doesn’t understand, it will turn to its existing knowledge base or a reliable source. That is comprehension or right knowledge.
The other four chitti vritti–misapprehension, imagination, deep sleep, and memory–are kind of like filters that inform knowledge and experiences. While not necessarily falsehoods, they are considered “not truth.” One in particular, misapprehension or perception, is the “most frequent activity of the mind” and therefore the one with the most influence on how the mind moves. Perception also influences the imagination and memory. Deep sleep is a neutral state, although dreams are considered part of imagination.
Perception and The Kleshas
Perception isn’t based on direct experience but instead is shaped by outside influence like friends and family. A person’s religion, cultural environment and even popular opinion can influence perception. With perception comes an implied judgement that something is good or bad and as result, a bias is formed. This bias influences future behaviors, habits, and responses to events. However, this mental state isn’t permanent nor fixed. One can transition from a state of misapprehension to comprehension once “right knowledge” is gained, either from direct experience or from a reliable source. Recognizing when perception has replaced comprehension is key in quieting the chitti vrittis.
Within perception is another layer–mental blocks called kleshas in Sanskrit and there are five of them. Obstacles to understanding and clarity, kleshas are like filters that color how we experience events and process information. They can influence our moods, bringing us to our highest highs and our lowest lows. The kleshas are ignorance (avidya), ego (asmita), attachment (raga), rejection (dvesa), and fear (abhinivesa). The first klesha is ignorance and it is the root of the other four kleshas.
These mental blocks cause suffering by preventing clarity and understanding. Intertwined with the kleshas are samskaras, which are unconscious habits or patterns developed based on past experiences. The samskaras are “emotional knots” that influence how we respond to situations and have the ability to keep us in holding patterns, repeating the same mistakes. There are ways to break free from these patterns and one of those ways is yoga.
The Five Kleshas
Avidya - Ignorance
Sutra 2.5
“Misapprehension [Ignorance] leads to errors in comprehension of the character, origin, and effects of the objects perceived.”
Translated from Sanskrit, “avidya” means “incorrect comprehension” or ignorance. Day by day, as people grow up and go about their lives, they unconsciously accumulate experiences, process information, and develop habits (samskaras). These experiences and habits become like a filter over new experiences and inform how new information is processed. The cloudier the filter, the more ignorance is present and the more clear understanding becomes obscure. Ignorance is hard to recognize because we experience life with both comprehension (truth) and perception (not truth). One way to recognize when ignorance is clouding your understanding is when you notice one or more of the other kleshas are present.
Asmita - False Identity or Ego
Sutra 2.6
“False identity results when we regard mental activity as the very source of perception.”
So, in Sanskrit “asmita” translates to “false identity,” not ego. As a matter of fact, there isn’t even a Sanskrit word for “ego.” According to a 2005 interview with Desikacher, Patanjali discusses asmita as “associations” and these can be good or bad.(2) These associations are essentially how one sees oneself. Modern yogis have adapted the Western concept of ego to represent this idea. And in that sense, ego as a false identity becomes fairly self-explanatory. The ego is a self-centered state of mind that sees the self as the center of all. An inflated idea, the ego drives us to not only be the best but to be better than everyone else. It also tends to be unkind if we don’t succeed and satisfaction rarely lasts.
Raga - Attachment
Sutra 2.7
“Excessive attachment is based on the assumption that it will contribute to everlasting happiness.”
Expressed as “making demands,” raga is when we like something and want it again and again, regardless if it is good for us or not. The things we like make us happy and everyone wants to be happy. But happiness is not a permanent state. It’s a momentary experience. Raga is the constant wanting and never being fully satisfied with what you have.
Dvesa - Rejection
Sutra 2.8
“Unreasonable dislikes are usually the result of painful experiences in the past connected with particular objects and situations.”
If we have an unpleasant experience, we tend to become adverse to repeating that experience. Afraid of re-experiencing pain or unhappiness, “dvesa” manifests when we “reject” people, things, and experiences in an effort to protect ourselves. It’s the opposite of raga. Instead of chasing happiness, dvesa is such a strong rejection of potential pain, it leads to unhappiness.
Adhinivesa - Fear
Sutra 2.9
“Insecurity is the inborn feeling of anxiety for what is to come. It affects both the ignorant and the wise.”
More than being scared, abhinivesa is the fear of uncertainty, of where we are in life and how others may perceive us. Essentially, abhinivesa is anxiety. While potentially rooted in past experiences, abninivesa doesn’t always manifest itself rationally and can be one of the more “difficult obstacles to overcome.” When we experience certain life changes, abhinivesa can also express itself as unacceptance of the changes or difficulty transitioning.
How Yoga Removes Kleshas
The Yoga Sutra says to remove kleshas, one must put three niyamas into practice: tapas, svadhyaya, and ishvara pranidhana–discipline, self-reflection, and acting with intention. However, the first step on the yogi path is the yama ahimsa–kindness. Before anything, our intentions must originate in kindness. So, as we embark on clearing up misapprehension and gaining clarity, we must not cause harm, even to ourselves. And because we are developing comprehension, we must also act with satya, truthfulness and sincerity. Even if we don’t like the truths we uncover, we shouldn’t tell ourselves pretty lies to make ourselves feel better. So, with kindness and sincerity, we can move forward with the Sutra’s guidance.
Tapas
The physical practice of yoga, the asanas, is a moving meditation designed to calm the mind and remove impurities from the body. Pranayama practice is breathwork that opens the body up to “life force” or prana. These combined actions cleanse the body and mind, helping to clear the mental space to loosen and remove kleshas. This is when tapas comes in–the discipline of consistency. It doesn’t have to be everyday, at the same time, or even the same style of yoga.
Tapas is more than the regularity of a yoga practice. Tapas is also referring to your presence–the energy and intention you bring to the mat. It’s great if you do yoga everyday but not so great if you are just going through the movements and not really present in your practice. Arriving to the yoga mat with the same dedication and intention everytime is more important than how many times you do yoga. Feel into your body shape while in a yoga pose, notice each phase of the breath–your total presence in the practice is a way to use tapas to clear your mind.
Svadhyaya
Even though there are thousands of self-help books, it’s hard to fully understand the reciprocity of our behaviors–how we interact with others informs how others interact with us. Svadhyaya in the form of journaling gives plenty of space to explore the kleshas and samskaras affecting us. While it might feel like trying to untangle a bowl of spaghetti, self-reflection will help us better understand who we are, what we need, and what we have to give. Perception is complicated because it is fluid and can shift shapes. Thanks to ego, attachments, rejections, and fear, ignorance can spin a story in any direction. Staying honest with your thoughts and feelings as you journal can help loosen and clear up perceptions, slowly bringing to the surface true knowledge.
But svadhyaya can be difficult and even unpleasant. Particularly if we have to acknowledge a time when we were the villain, not the hero we truly believed we were. Those realizations hurt both the ego and the higher self. This is when the yama aparigraha comes in. Aparigraha is “non-hoarding” which also means “let it go.” Acknowledge your behavior as well as the results (find comprehension with satya), make amends if needed, and then forgive yourself (ahimsa) and move on (aparigraha). That is how svadhyaya can clear misunderstandings and deliver peace.
Ishvara Pranidhana
Typically meaning “surrendering to a higher power,” ishvara pranidhana can also mean a “certain quality of action,” or acting with intention. There is more value in the intention of our actions than in the results of those actions. Instead of thinking about the reward or the risk, give more consideration to the purpose.
For example, when practicing yoga, we arrive with the intention to be present in our asanas. We do not arrive with the intention to twist ourselves into strange shapes or show off in a balancing pose. If we did, that would be our ego. When we practice yoga, we let go of the idea of the ego.
It doesn’t matter whether we like or dislike Chaturanga or Warrior II. The only thing that matters is our breath and if it is steady and comfortable as we hold the pose. In yoga, we let go of our attachment and rejection of the asanas because holding onto them adds no value to the yoga experience. If anything, attachment and rejection steals energy and focus from the yoga practice and could cause harm or injury.
Fear is a natural part of our survival instincts and is meant to keep us safe. When balancing on one leg or practicing an advanced, it’s normal to feel a little nervous. While valid, fear shouldn’t stifle your growth. It shouldn’t prevent you from trying to stand on one leg or go into a headstand. There is always a starter version of an advanced asana and the yoga teacher will show you options. Plus there are blocks and props to assist in asanas as well as using a wall for extra support. If you are feeling stiff or off-balance, take that opportunity to be mindful of where you are in your practice and what you need in that moment, moving with kindness and sincerity. When expressed during yoga practice, ishvara pranidhana weakens the kleshas and stills the mind.
Concluding Thoughts
Once the kleshas are broken and perception begins to clear, the other chitti vritti are easier to transform to comprehension. While not the only way to a clear mind, yoga is a well laid-out path and is over 1,000 years old. Yoga is not a religion, but instead a philosophy with a foundation in breathwork and movement. The first four limbs of the eight limb path are the stepping stones to removing the kleshas and quieting the chitti vritti. The yamas ahimsa, satya, and aparigraha guide and inform the niyamas tapas, svadhyaya, and ishvara pranidhana. With the yamas and niyamas, the yogi is prepared for the pranayama and asana, cleansing and clearing the body and mind. Even though yoga provides so many physical, mental, and physiological benefits, its only real purpose is to calm the mind.
Bibliography
1 - Desikachar, T.K.V. The Heart of Yoga, 9-11, 80, 88-89, 149, 151, 166-167. Inner Traditions International, 1995.
2- Kaminoff, Leslie. “Leslie Kaminoff Interviews T.K.V. Desikachar in Madras, October, 1992.” Leslie Kaminoff Yoga Anatomy, June 10, 2005.
3 - Stephens, Mark. Teaching Yoga Book, 108-109. North Atlantic Books, 2010.
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