Kleshas: Recognizing Self Infliction

By: Chris Molina, Majestical Market Blogger.


In light of recent atrocities & events, many of us have felt a collective sense of detriment as well as an apparition of self, purpose, intention, and desire


Upon the metaphysical system of Samkhya/ Yoga, external forces emerge from the material world in which we live. The ever-present gunas, which are made of and built by this physical reality, Prakriti. The Gunas produce imbalance to the extreme, often churning-excitement, uncertainty and urgency or heaviness, darkness and stagnation.


However, When they are brought into equilibrium, they cease to control the yogi by detachment and meditation. The wild behavior of the material world does not pull or distract the field of mind of the yogi any more. Instead, in its own basic essence, the Self, Purusha, the force of consciousness becomes situated.


States of detriment take their toll, but looking at kleshas, an Indian philosophy identified in the yoga sutras of patanjali, these 5 phases each have their own distinctions:


Avidya (ignorance) is the mistaken notion that there is no difference between spiritual consciousness, Purusha, and material consciousness, Prakriti. The yogi ignorantly accepts as permanent, everlasting and immortal what is transient, evanescent and ephemeral, what is impure as pure, and what is pain as pleasure.


Asmita (egoism) is the assumption that the same thing as the ability to see is what is seen. It's yet another misidentification, this time of the pure-spirited analytical mind.


Raga (attachment) is dependency on pleasures, causing hinderance of growth & transcendence.


Dvesa (aversion & spite) is hateful energy & close mindedness. hence, productive & can subjugate one entirely in misery.


Abinivesah (ignorantly clinging to life out of fear of death) is just that, interfering with expansion & tears asunder complete spiritual enlightenment



To break the kleshas through meditation, the idea is constant on one idea of the yogi’s choice. That attention on one thought, or one image, or one factor literally transforms the mind with the aid of allowing it to go with the flow undisturbed from the final thinking to the next. What has simply surpassed is the same as what is now present. Once the mechanism that produces the detrimental, detrimental or detrimental activities of the thinking area is eliminated, the ideas of the yogi are no longer afflicted. The kleshas are removed and we stand in our true peaceful nature



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