Regis F.

Duffy March 13, 2011

Can Yoga deepen my Vipassana Meditation?

Can Vipassana Meditation deepen my Yoga?

I wanted to know if there was any connection between Yoga and Buddhist Meditation,
specifically mindfulness or Vipassana. A ten day Buddhist Retreat sparked this question when the
retreat master responding to a question stated that Buddhists don’t meditate on the things of yoga. I
was at this retreat because I had been practicing yoga and wanted to challenge myself to flirt with
an altered state of being that has been described as occurring during these types of retreats. The
question was very practical. Could yoga practice ( hatha, kundalini, Amrit and/or Lakulish) deepen
my Vipassana meditation and could Vipassana deepen my yoga?
Some basic questions were forming the outline of this writing.
1. Did Buddha practice yoga?
2. Did Patanjali practice Buddhism?
3. What is yoga?
4. What is Buddhism?
5. Does yoga predate Buddhism?
6. What is the historical time line of yoga and Buddhism in India?
7. What is the goal of yoga and Buddhism?
8. What do I mean by “deepen”?
9. Why do I care?
My intellectual curiosity had been sparked. But I had to remind myself of the very
practicality of my original question and not forget to practice yoga and Vipassana.
A “Yoga and Mindfulness” Google search returned an article by Jon Kabat-Zinn (Professor
of Medicine Emeritus and founding director of the Stress Reduction Clinic and the Center for
Mindfulness in Medicine, Health Care, and Society at the University of Massachusetts Medical
School.) titled “Mindful Yoga, Movement and Meditation”(Yoga International 2003). The opening
paragraph recounts back to back classes of Vipassana meditation and Hatha yoga with the
“bemused” observation by Kabat-Zinn that meditators did not want to do yoga and the yogis did
not want to come to vipassana meditation. Kabat-Zinn felt the practices were complementary but
for some reason the practitioners did not. The above mentioned retreat master also denied the
complementarity of yoga and mindfulness meditation. Why the resistance? Why the tunnel vision?
I don't know the answers but I do want to prevent rigidity and poor eyesight for myself.
My understanding of yoga was limited to what I knew about Sacred Ground Yoga , Amrit
yoga (posture of conscienceness) kundalini, kripalu and quite a few books on postures. There was
no historical framework or time line. For me yoga started in 2002!! When and where did yoga
actually arise? The actual word yoga was used in the writings of the Rig-Veda.(1700–1100 B.C.E.)
the oldest Hindu text which speaks about yoking our mind and insight to the Sun of Truth .The
etymology points to binding together, to discipline, to yoke or harness (attention/consciousness).
The Bhagvad-Gita (200 B.C.E. or 100C.E.)defines yoga as skill in action while maintaining
equanimity. Yoga, in a general and technical sense, is the body of spiritual values, attitudes,
precepts and techniques that form the basis for ancient Indian civilization and it's need for
spiritual liberation. It is also the generic name for various Indian paths of ecstatic
transformation and methodical transmutation of consciousness. Its most restricted definition
however refers to Classical Yoga of Patanjali. A spiritual practitioner is called a yogin/ yogini.
Throughout Sanskrit scripture many compound words end in -yoga. It has the generic significance
of practice or disciplined application.
• buddi-yoga: practice of discriminative thought
• dhyana-yoga: practice of meditation
• samadhi-yoga: practice of ecstasy
It would seem that the spirituality of the ancient Indian Civilization and yoga are inseparable!
Where does Buddhism fit on this ancient Indian Civilization time line? Does it predate
yoga? “Buddhism is the name of the complex cultural tradition that has crystallized the original
teachings around the teaching of Gautama the Buddha.” (Feuerstein) Siddartha became enlightened
528 BCE and died 483 BCE. The First Buddhist council convened 3 months later. The Pali canon
is the earliest record of Buddha's teaching. Compare these dates to the Rig Veda which was
composed roughly between 1700–1100 BCE. Remember that the Rig Veda contains the first
mention of yoga in the spiritual literature of India and this yoga that is described as the yoga of a
general and technical sense relating to the body of spiritual values, attitudes, precepts and
techniques that form the basis for ancient Indian civilization and it's need for spiritual liberation.
This yoga as described clearly predates Buddhism. What about the Yoga-Sutra of Patanjali.? Does it
predate Buddhism or is it contemporaneous.? The reality is that researchers differ. Hindu tradition
has Patanjali living in the second century BCE. But scholarly opinion suggests the second century
C.E. as the probable date for Patanjali and his Yoga Sutra. However comparing the dates for
Buddhism and Patanjali's Yoga Sutra may lead to a erroneous conclusion to my questions. Patanjali
did ont invent yoga but gave it a theoretical frame work that synthesized all the yoga spiritual
teachings and techniques up until his time. Yoga clearly predates Buddhism while also including it.
The actual date for the writing of the Yoga Sutra does not predate Buddhism. Buddhism may have
affected the theoretical framework and terminology used by Patanjali. Was Buddha a yogi? Did he
practice yoga? Yes but not the Hatha yoga that we do. Buddha did study and follow the “Indian
paths of ecstatic transformation and methodical transmutation of consciousness.” Did
Patanjali practice Buddhism? None of the references said that he did but his Yoga Sutra does appear
to have been influenced.

The inter-relationship between the Classical Yoga codified by Patanjali in the Yoga Sutra
and early Buddhism deserves some discussion. In a article “Yoga and Buddhism” David Frawley is
able to offer some insight into this relationship. Frawley's defines yoga as follows:
“By Yoga here we mean primarily the classical Yoga system as set forth by Patanjali in the Yoga
Sutras. Patanjali taught an eightfold (ashtanga) system of Yoga emphasizing an integral spiritual
development including ethical disciplines (Yama and Niyama), postures (Asana), breathing
exercises (Pranayama), control of the senses (Pratyahara), concentration (Dharana), meditation
(Dhyana) and absorption (Samadhi). This constitutes a complete and integral system of spiritual
training.” The final sentence indicates that yoga has all that is necessary. The American Heritage
Dictionary defines Buddhism as “The teaching of Buddha that life is permeated with suffering
caused by desire, that suffering ceases when desire ceases, and that enlightenment obtained through
right conduct, wisdom, and meditation releases one from desire, suffering, and rebirth. The Oxford
Dictionary of Asian Mythology describes The Eightfold Path as containing the elements necessary
to Enlightenment. These are (1) perfected understanding of the Four Noble Truths; (2) non-
attachment; (3) perfected speech; (4) perfected conduct; (5) the pursuit of livelihood in such a way
as to do no harm to others; (6) the production of good karma ; (7) the development of meditative
mindfulness; and (8) perfected concentration. Returning to David Frawley. He finds numerious
similarities between Yoga and Buddhism. “Yoga and Buddhism are both meditation traditions
devised to help us transcend karma and rebirth and realize the truth of consciousness. They see the
suffering and impermanence inherent in all birth, whether it is animal, human or god, and seek to
alleviate it through developing a higher awareness. Both emphasize the need to dissolve the ego,
the sense of the me and the mine, and return to the original reality that is not limited by the
separate self. Both traditions emphasize enlightenment or inner illumination to be realized
through meditation. Both systems recognize dharma, the principle of truth or natural law, as the
basic law of the universe we must come to understand; both systems share the same basic ethical
values like non-violence, truthfulness, non-attachment and non-stealing” (the Yamas and
NiYamas & The Noble Eightfold Path) The highlights are mine. What is not to like about both
traditions? The similarities always caught my attention and I have been able to move back and forth
between traditions. Intellectual honesty and rigor might rebel against such simple comparisons but
hopefully the experiential nature of Yoga and Buddhism will support it.

Frawley once again:

“The main differences between the two systems are over their cosmic view and way of practice.
Vedic systems are built upon fundamental principles like the Self (Atman), the Creator (Ishvara),
and Godhead (Brahman). Buddhism rejects all such ontological principles as mere creations of the
mind itself.” “Buddhism rejects God (Ishvara) or a cosmic lord and creator. It sees no need for any
creator and considers that living beings arise through karma alone.”

I understand this cosmic view very simply. In yoga there is something out there bigger than
us that we have to merge with, become a part of – Self, Creator or Godhead. Awareness of this
cosmic view leads to Bhakti yoga the yoga of devotion. Buddhism's rejection of God as creator and
that living beings come about because of karma alone is confusingto me. Reviewing multiple
definitions of karma did not elucidate the matter. The confusion intensifies as nirvana enters the
discussion. “Both systems regard Nirvana or mergence in the Absolute as a primary goal of
practice.” I could not find a clear definition of “the Absolute” but it appears to be something even
beyond God-Ishvara. What is nirvana? The Buddha described nirvāna as the perfect peace of the
state of mind that is free from craving, anger, and other afflicting states (kilesas).The root causes of
craving and aversion have been extinguished, so that one is no longer subject to human suffering. It
is "the highest happiness." Pursuing these questions expose words like ecstacy, liberation, samadhi,
moksha, jhana. The definitions are different. Yoga and Buddhism use some but not others in there
own traditions.

Samadhi is used in both traditions and is worthy of some discussion. Yogic samadhi has
been described as an ecstatic condition where the mechanics of the mind are transcended. Ecstasy is
standing outside your small self and abiding in your true SELF. Feuerstein states that samadhi can
be nuanced into subtler unifying experiences of oneness. This unifying experience peaks with the
dropping of the finite body-mind. It is the complete absorption of one's self in the object of
meditation. Here there is complete absence of one's identity, which has merged in its goal. In the
highest stage of Classical Yoga of Patanjali, Samadhi is the cessation of all mental activities .I. K.
Taimni, in The Science of Yoga, provides a lucid and precise understanding of samadhi. In simple
terms, Taimni defines samadhi as "knowing by becoming". The last three of the eight limbs of
Classical Yoga are: dharana, dhyana and samadhi . According to Taimni, dharana, dhyana and
samadhi form a continuum .

1. Dharana. focus on a single object of thought

2. Dhyana. the fusion of the observer with the observed using sustained awareness.
3. Samadhi. sustained focus on the object of focus for an extended period of time, and
minimimal self-consciousness during the practice .
“Once perfected, samadhi is the main tool used by a yogin to penetrate into the deeper layers of
consciousness and seek the center of the yogin's consciousness. Upon finding this center, the final
act is using a variant form of samadhi, called dharma mega samadhi, to penetrate the center of
consciousness and emerge through this center into Kaivalya. Kaivalya is the term used by Patanjali
to designate the state of Absolute consciousness free from all fetters and limitations.”(WikiPedia)
“state of Absolute consciousness free from all fetters and limitations” - Is this the Absolute that is
referred to above regarding nirvana? I do not know but my head is beginning to hurt!!!

Buddhist samadhi refers to intense mental collectedness which is comprised of the

meditative phases from sensory withdrawl up to ecstacy (jhana or dhyana). These eight jhanas the
progressive states of absorption meditation appear to correspond to the nuanced states of ecstacy /
samadhi described in Classical Yoga. Samādhi, or concentration of the mind, is the third division of
the eightfold path of the Buddha's threefold training: wisdom (pañña), conduct (sila), concentration
(samādhi) - within which it is developed by samatha meditation a calm abiding comprises a suite,
type or style of Buddhist meditation or concentration practices designed to enhance sustained
voluntary attention, and culminates in an attention that can be sustained effortlessly for hours on
end.[1] Jhāna empowers a meditator's mind, making it able to penetrate into the deepest truths of
existence. The bliss( a state of profound satisfaction, happiness and joy, a constant state of mind,
undisturbed by gain or loss-Wikipedia) of samādhi is not the goal of Buddhism; but it remains an
important tool in reaching the goal of enlightenment. Samatha/samādhi meditation(right
concentration,, pacifying and calming meditation) and vipassana/insight(self-transformation
through self-observation and introspection )meditation are the two wheels of the chariot of the
noble eightfold path and the Buddha strongly recommended developing them both. I have read and
re-read explanations of samadhi in both traditions. The only thing that I can say for sure is that
samadhi is supposed to take us some where. Am I being intellectually dishonest in saying that it
might actually be the same place.

What about pranayama? Yes it is the same breath but... yoga cultivates control ; buddhism
encourages observation only. Once again maybe there is a place for both.

Can Yoga and Buddhist Vipassana meditation be complementary? I have learned that there
are numerous similarities between yoga and Buddhism and depending on one's point of view and
attitude some important basic differences. As a person on a spiritual journey I would describe
myself as a yogi. However I don't plan on becoming a Buddhist! David Frawley who has been
quoted before states this: “Different meditation techniques, however, may not be so easy to combine.
For example it may be difficult to meditate upon the Supreme Self of Vedanta, while meditating
upon the non-Self of Buddhism. The Buddhist approach requires doubting that there is any self at
all. The Vedantic approach requires complete faith in the Self and merging everything into it. Above
all it is hard to maintain certain devotional approaches in a Buddhist context where there is no real
God or Creator.” Contrast this to what Kabat-Zinn has to say: “Intentionally cultivating
mindfulness within our hatha practice invites us to inhabit the postures more fully...can come to see
how much the mind’s incessant noise, the vritti (fluctuations of mind), keeps us from being truly in
touch with and accepting things as they are in the body and in the world.”

A buddhist Vipassana teacher whom I have studied with wrote an article “What Buddhism
Can Give Modern Yoga.” Shinzen Young writes “Most yoga teachers would probably say that
while doing asanas and pranayama their students are developing Dharana, Dyana, and Samadhi.
To which, I would say that thekind of concentration power that Patanjali is talking about is utterly
extraordinary andalthough people develop a certain amount of concentration when they do yoga
and focus onthe breath or focus on alignment, this typically doesn’t begin to reach the industrial
strength of intensity that Patanjali is asking for. It’s just a temporary state of light focus that
dissipates as soon as the workout is over. It’s not the earth-shaking, paradigm-shifting dissolution
into cessation that is the goal of classical yoga.” “Mindfulness from the Buddhist tradition can be
very useful here, because Mindfulness gives the yogi systematic formal focusing techniques that
they can use during the yoga practice to assure that the development of concentration is high
enough to achieve Samadhi in Patanjali’s sense of the word.” Shinzen Young has a novel approach
to observing and categorizing all the sensory input to which we are exposed .Feel ,image and talk
describes the internal senses. Touch sight and sound refers to external senses.

Is David Frawley's concern valid for me? For me is the point. Supreme Self, non-self, God
,Creator, no God, no Creator, Holy Spirit, Trinity, Christ-Conciousness. These are words. Words
that often don't make sense to me. What do I do in situations that confuse me. I fall back on
something I know to be true and valid. True and valid!

What is the hardest yoga posture to maintain? Love!! This is Bapuji's most important and
meaningful statement for me.

• Can I learn how to focus, concentrate on someone or something outside myself (Dharana)?

• Can I make the object of concentration so important that I am able to have sustained
awareness on the nature of the object (Dhyana)?

• Can my focus, concentration and awareness be so powerful that I merge into, get lost inside
of the person or object (Samadhi)?

The object can be but is not limited to a person. A sunset ,a sunrise, sickness ,loss of a loved one all
can be objects of focus ,sustained awareness and final merging. Hold it so close that it becomes a
part of you or you become a part of it. No fear , no pushing away. Just gathering in, accepting,
holding on tight.

I want to learn to do this and do it well. I want my love to be “earth-shaking and paradigm shifting”

The definition of ecstasy is stepping outside yourself. That is what love demands of me, getting
outside of myself. Get out of my head and focus onto something that is not my mind. This paper
forced me to deepen my understanding of Yoga and Buddhism. the meditative aspects of yoga and
Buddhist Vipassana. With Vipassana's systematic formal focusing techniques and the final three
limbs of Classical Yoga I have the tools to hold the hardest asana pose. Yes I can experience bliss
that state profound satisfaction, happiness and joy, a constant state of mind, undisturbed by gain or
loss. Yes I can be a better lover!

Bibliography:

The Science of Yoga – I.K. Taimni

Mindfulness Yoga – Frank Jude Boccio
The Yoga Tradition- Georg Feuerstein Ph.D
BasicMindfulness.org- Shinzen Young
Yoga Portal- Wikipedia
Buddhism Portal- Wikipedia
Yoga and Buddhism- David Frawley