Yoga Sutras of Patañjali #1.12-1.16: Practicing non-attachment

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Yoga Sutras of Patañjali #1.12:

This is a very important sutra as it provides two main 'methods' or 'ways' to get to Nirodha; Mind Control. The first way is that of spiritual practice. This practice can be of any form or method depending on the likings of the student. Abhyasa means the general form of practice as you apply it into your everyday life by making decisions based on a serene mind with spiritual standards with the purpose of creating an even greater serenity. The yoga sutras provide a few examples of other forms of spiritual practice (sadhana): the yamas and niyamas, which are about getting rid of certain characteristics and cultivating others, chanting mantras (japa), concentrating, or practicing pranayama (breath/prana-control). In fact, any form of meditation can be considered spiritual practice.

Spiritual Practice is a very broad subject which should eventually be narrowed down more and more by each individual for himself. The yoga sutras and other scriptures provide many practices that can make you feel insecure or frustrated because you believe you'll have to practice all of them for decades. This happens to many beginning seekers, they lose themselves in the amount of study. It is good, in the beginning, to broaden your orientation and your knowledge about spiritual practices and the principles you can apply to your way of living life but your specific practices as in meditation should be narrowed down to one or two practices that help you most. You can apply the different principles that you know of given in the yoga sutras or any other source for spiritual development in different situations if they suit the moment, but when practicing with the specific purpose of raising consciousness you should focus on one practice primarily.

Eventually all practices lead to the same space/result. Keep this in mind. All yoga sutras and practices are designed for the same goal: Yoga, Union. Some have less essential elements attached to their exercises, some contain only the most essential elements, but all have the same purpose. The most essential of all meditations is called Vipassana Meditation; Self-observation. This is the practice of pure observation. For more concrete information see: Witnessing the mind.

Another way is to cultivate/practice Non-attachment. The sutra says: These thought-forms are mastered through practice and non-attachment. This seems to indicate that there is a difference between spiritual practice and non-attachment. While non-attachment is also a practice in itself, it is more than just a practice. It is a way of living life; a state of being; a well as a result of the practices of the yoga sutras and meditation.

Non-attachment enhances/determines the success of every spiritual practice: Non-attachment is a most essential part of the yoga sutras and their practices. The less attached you are to everything, including the result of your spiritual practice, the more solid the ground you progress from will be. You will make steady and quick progress if you remain non-attached to the external objects, subjects and results. Attachment disturbs the mind, non-attachment makes it serene. Serenity and clarity of mind is what we want to establish so that we can move beyond the mind. All preparation practices are designed to make the mind more serene.

Yoga Sutras of Patañjali #1.13:

This (Abhyasa) is the more general form of practice which is not so much about practicing or focussing on something in specific to create some specific result for that moment, it is more about creating the proper attitude to deal with the situations in life in a way that allows you to maintain your peace of mind at all times and under all circumstances. More than enough of the upcoming yoga sutras are about creating such an attitude towards life so there is no need to discuss it in greater detail at this time.

Yoga Sutras of Patañjali #1.14:

When we want our practice to have the maximum result, three qualities should be included in our practices: 1) The practice should be maintained for a long period of time. 2) It should be practiced without breaks. 3) Our attitude towards the practice should be one of devotion and honesty.

Practice should be done for a long time if we want to see a true and fundamental transformation in our perception, character and expression. This means that by practicing meditation or cultivating the attitude of compassion or indifference or any other spiritual practice for only a month, one will not change the course of his development fundamentally. We should practice the science of the yoga sutras or meditation in our own way and do so on a continuous basis. If you want to see a transformation, a fundamental growth in consciousness, yoga and meditation should not be a hobby or experiment you attend to for some time. Sure, that some time can help you and it will, but only those that practice it for a long time will benefit from it in the highest sense.

Practice should be done without interruption so that progress will be made progressively and steady. If you practice for a month and then you forget about it for a month, only to pick it up again for one month and forget about it the next, you will lose solid ground. You will make progress but it will not be steady and it will not be as substantial as it could be.

Irregular practice is better than no practice because practice creates the desired samskaras (impressions) in the mind. By practicing the yoga sutras, or spiritual exercises, even on an irregular basis, you will shape the mind's structure; you will create samskaras for that specific practice that leads to spiritual growth. Those samskaras give you a basis to move from next time you practice again. Constant practice is the most rewarding option.

Practice should be done in all earnestness, which means that you have to devote yourself to the practice of the yoga sutras and meditation, or whatever practice fits your favour. The most important thing is that your attitude is one of seriousness (accompanied by joy!), honesty and dedication. You should take your spiritual development seriously not in the sense of being grumpy, frustrated and serious all the time. There should be joy and enthusiasm but you should take it serious in the sense of acknowledging the importance of your own development and acting with dedication and love towards it.

Yoga Sutras of Patañjali #1.15:

Here the yoga sutras of Patañjali state that when the desire not only for the gross, obvious, material things but also for the higher forms, objects and experiences as described in the scriptures and traditions ceases, one attains the blissful state of non-attachment. This non-attachent is more a quality that shines either a little or a lot, depending on your level of non-attachment, through everything you do in life, rather than a final state. There are different levels to this quality of non-attachment that differ in intensity. It can be trained, it is a practice at itself, not a final state.

Yoga Sutras of Patañjali #1.16:

There is non-attachment as a quality in your way of living; this is what Sutra #1.15 refers to. Then there is an absolute non-attachment which is a state of beingness that equals enlightenment, this is what Sutra #1.16 refers to.

Non-attachment as a quality is the first step towards the absolute state non-attachment. This quality has many levels to itself and can be either small or great. It can be trained and deepened. It can be a non-attachment you have in some areas and not so much in other areas. A quality has many different levels of intensity or purity. This quality is what you will practice to get to the highest form of non-attachment.

Non-attachment as a state of beingness is the result of all spiritual practices including the practice of the quality of non-attachment as described in yoga sutra #1.15. This is a final state and has no levels to itself, no different layers; it is the finish line in which there is no difference in purity. Only a quality can differ in intensity, a state will always be a state. You can move from one state to another, but that one state remains the same. This final state of absolute non-attachment even to the highest forms of pleasure and rejection; exceptional power (siddhi’s); relationships; the fundamental levels of creation/manifestation, and all else that flows from it equals what we call liberation, kaivalya, enlightenment.

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