113. Acting from ego?

In this discussion, we jump straight into Yoga Sutra 1:24, diving deeper into the concept of Ishwara. This verse takes us further down the rabbit hole of understanding Ishwara, a principle that differs significantly from the idea of God as presented in the Judeo-Christian traditions. While traditional Western views often portray God as a personal deity involved in the world and its affairs, Ishwara in the Yoga Sutras is described as a special kind of Purusha—an eternal, unchanging consciousness that is untouched by the afflictions and karmic cycles that bind human experience.

Georg Feuerstein’s dictionary of yoga is a helpful resource for better understanding this concept. Feuerstein provides a comprehensive explanation of karma within the broader context of Indian philosophy,

As we continue to explore the implications of Sutra 1:24, the idea of karma comes into focus, particularly in conjunction with the gunas—the three fundamental components of nature as described in Samkhya philosophy: sattva (purity, harmony), rajas (activity, passion), and tamas (inertia, darkness). Karma, in this context, is understood as action influenced by these gunas. Each type of karma—sattvic, rajasic, and tamasic—carries different qualities and consequences.

Sattvic karma is characterized by actions that are pure, selfless, and aligned with truth and harmony. These actions have the power to bring about clarity, peace, and spiritual growth. They are not just actions, but transformative tools that can lead us towards a more balanced and harmonious life.

As you navigate through your day, I encourage you to reflect on the nature of your actions. Are they sattvic, rajasic, or tamasic? By becoming aware of the qualities that drive our actions, we can begin to make more conscious choices, aligning ourselves with the higher principles of yoga and moving closer to the state of equanimity and balance that Patanjali describes.