One of its most profound teachings outlined in Patanjali’s Yoga Sutra is the concept of the five “Kleshas” or the causes of suffering. The Kleshas provide a roadmap to understand the source of our suffering, and this wisdom has not only stood the test of time but also found surprising parallels in modern neuroscience and psychology.
This article aims to examine the five Kleshas and their connection to the blockages of the 108 chakras. It will also discuss their presence in the Yoga Sutras and the concept of “Pancha Klesha,” highlighting the intersection of ancient wisdom and contemporary understanding of the human psyche.
“Harmony with the cosmos is the key to liberation. By removing blockages in your 108 chakras, you can free yourself from the five causes of suffering.” – Sri Amit Ray
You can remove the causes of suffering by activating the 114 chakras in your body system. Guruji, Sri Amit Ray discovered the 114 chakra system in 2005. By removing the blockages in your 108 chakras and by aligning the other chakras with the cosmos, you can remove the five causes of sufferings.
By harmonizing the 108 chakras, the tight hold of stress weakens, and a feeling of internal tranquility emerges, enabling the individual to rejuvenate, strengthen, and free themselves from the constraints of anxiety, revealing a route towards inner serenity and equilibrium.
What are Five Kleshas
The word “Klesha” is derived from the Sanskrit language and translates to “affliction” or “cause of suffering.” The concept of Kleshas is deeply rooted in the Yoga Sutra, a foundational text attributed to the sage Patanjali, which outlines the path to spiritual awakening and liberation. Patanjali’s exploration of the human mind and its tendencies towards suffering forms the essence of the Kleshas.
The Five Kleshas
- Avidya (Ignorance): Avidya is the fundamental Klesha, the root cause of all suffering. It represents a lack of knowledge or ignorance about the true nature of reality. When we identify with our ego and perceive the material world as the ultimate reality, we become disconnected from our true nature, leading to suffering.
- Asmita (Ego): Asmita is the Klesha of ego or I-ness. It arises when we mistakenly identify with our ego, believing it to be our true self. This false identification leads to attachment, pride, and a distorted sense of self-importance, all of which are sources of suffering.
- Raga (Attachment): Raga is the Klesha of attachment, representing our craving for pleasurable experiences and material possessions. This attachment binds us to the impermanent aspects of life, causing suffering when we inevitably face loss or disappointment.
- Dvesha (Aversion): Dvesha is the Klesha of aversion, the opposite of attachment. It involves our resistance to unpleasant experiences and a desire to avoid pain. This aversion leads to negative emotions and suffering, as we try to escape or deny the reality of life’s challenges.
- Abhinivesha (Fear of Death): Abhinivesha is the Klesha related to the fear of death and the instinctual drive for self-preservation. This innate fear, when taken to extremes, can lead to a paralyzing fear of the unknown and a resistance to change, ultimately causing suffering.
The Yoga Sutra and the Kleshas
The Yoga Sutra, a 2,000-year-old text consisting of 196 aphorisms, provides a systematic approach to achieving the state of yoga, which is often defined as the union of the individual self with the universal consciousness. The Kleshas are introduced in the second chapter of the Yoga Sutra, known as Sadhana Pada, in verses 2.3 to 2.9. Patanjali, in his concise and precise manner, outlines the Kleshas and their implications, setting the stage for spiritual transformation.
The Yoga Sutra emphasizes the importance of understanding the Kleshas as a means of transcending suffering and realizing one’s true nature. By acknowledging these afflictions, individuals can gradually work towards liberation and self-realization through the practice of yoga.
What is the 108 chakra in the body?
The human body is believed to have seven chakras along the line of the spine. But in 2005, Sri Amit Ray introduced the 108 chakras to the world as a subset of the 114 chakras to cover the total neuropsychology, human mind, body, and spiritual experiences. He introduces the names, locations, functions, mantras, and awakenings of the 108 chakras.
The concept of 108 chakras offers a unique and innovative perspective on the traditional understanding of energy centers in the human body. Each of these chakras could have specific functions, including the regulation of emotions, the facilitation of physical well-being, and the enhancement of spiritual awareness.
Pancha Klesha: The Interplay of Modern Psychology and Neuroscience
The wisdom of the Kleshas is not confined to ancient scriptures alone. Remarkably, modern psychology and neuroscience have begun to unravel the intricate workings of the human mind, often finding striking parallels with the teachings of yoga.
Avidya and Cognitive Bias
Avidya, the root cause of suffering, is closely related to the concept of cognitive bias in psychology. Cognitive biases are systematic patterns of deviation from norm or rationality in judgment, often leading to perceptual distortion, inaccurate interpretation, illogical inference, or what is broadly called irrationality [1]. Examples include confirmation bias, where we seek out information that confirms our pre-existing beliefs, or the fundamental attribution error, where we attribute the behavior of others to their character while attributing our own behavior to external circumstances.
Avidya, as explained in the Yoga Sutra, is akin to the cognitive bias of illusion and delusion. We perceive the world through the filters of our beliefs, conditioning, and past experiences, often distorting reality and causing suffering. By recognizing our cognitive biases, we can begin to break free from the shackles of Avidya and gain a clearer, more accurate understanding of ourselves and the world.
Asmita and Self-Identity
The Klesha of Asmita, or ego, finds a counterpart in the field of psychology when examining issues related to self-identity and self-esteem. In modern psychology, the ego can be seen as the self-concept, the collection of beliefs we hold about ourselves. When this self-concept becomes rigid, overly positive or negative, it can lead to various psychological issues, such as narcissism or low self-esteem.
Yoga teaches that the ego, when untamed, can lead to suffering due to attachment to a false sense of self. In a similar vein, modern psychology advises that a flexible and healthy self-concept is crucial for emotional well-being and personal growth. By acknowledging and transforming our ego, we can work towards a healthier self-identity and a reduction in suffering.
Raga and Attachment
Attachment, as described in the Klesha of Raga, has long been a subject of study in psychology. Attachment theory, developed by John Bowlby and Mary Ainsworth, examines how early bonds with caregivers can shape our relationships and emotional well-being throughout life. Excessive attachment to material possessions, relationships, or outcomes can lead to suffering, as the Yoga Sutra explains.
Modern psychology recognizes that attachment is a natural part of the human experience, but it also emphasizes the importance of cultivating secure attachments and reducing dependency on external factors for happiness. By understanding the nature of attachment, individuals can navigate their relationships and desires more skillfully, ultimately reducing suffering.
Dvesha and Aversion
The Klesha of Dvesha, or aversion, corresponds to the field of psychology when discussing emotional regulation and coping strategies. In psychology, aversion can manifest as avoidance behavior and an inability to deal with unpleasant emotions or situations. This aversion often leads to emotional distress and suffering.
Yoga teaches that aversion to life’s challenges only compounds suffering. In modern psychology, strategies like exposure therapy and cognitive-behavioral techniques help individuals confront and manage aversion more effectively, reducing suffering and promoting emotional well-being.
Abhinivesha and Fear of Death
The fear of death, as encapsulated in Abhinivesha, is a universal human concern. While the idea of fearing death can be seen as a survival mechanism rooted in our biology, excessive fear can lead to anxiety and existential suffering.
Modern psychology and neuroscience explore how our brains process the fear of death and its impact on mental health. Practices like mindfulness and acceptance-based therapies help individuals come to terms with their mortality, reducing the grip of Abhinivesha and promoting greater psychological well-being.
Bridging Ancient Wisdom and Modern Understanding
The five Kleshas offer a profound lens through which to view the human condition and the causes of suffering. As we’ve seen, modern psychology and neuroscience are uncovering principles that parallel these ancient teachings, suggesting a convergence of wisdom across time and cultures. By bridging these perspectives, we can integrate the teachings of the Kleshas into our lives for practical benefit.
By awakening the 114 chakras that make up your body system, you can free yourself from the conditions that lead to suffering. In 2005, Guruji Sri Amit Ray discovered the 114 chakra system. You can eliminate the five causes of suffering if you clear the blockages from your 108 chakras and then align the remaining chakras with the cosmos. This will free you from the cycles of sufferings.
Key Practices to Remove The Five Kleshas
- Mindfulness Meditation: Mindfulness, a key aspect of yoga and an integral part of many therapeutic approaches in modern psychology, helps individuals become aware of their thoughts, emotions, and behaviors. By practicing mindfulness, we can recognize the Kleshas as they arise and work on transforming them.
- Emotional Regulation: Modern psychology offers various techniques for emotional regulation, such as dialectical behavior therapy (DBT) and cognitive-behavioral therapy (CBT). These methods help individuals address aversion, attachment, and fear of death, which are closely related to the Kleshas.
- So Hum Meditation: The mental repetition of the so ham (Soham, HamSo, So Hum, HamSam, or haṁsa) mantra in synchronization with the breath is an excellent tool to guide us into a deep state of meditation. As each breath aligns with the rhythmic chant of ‘so’ on inhalation and ‘ham’ on exhalation, a profound synergy unfolds. This mantra, often translated as ‘I am that,’ becomes a vehicle for transcending the boundaries of the self. The harmonious union of breath and mantra creates a meditative flow, fostering a serene connection with the present moment and facilitating entry into a state of heightened awareness and inner tranquility. Through this practice, the mind finds a point of focus, allowing one to journey inward, exploring the vast realms of consciousness and self-discovery.
- Navarna Mantra Chanting: Engaging in the sacred practice of Navarna Mantra chanting provides a powerful antidote to the burdens of stress, strain, and anxiety. As the rhythmic vibrations of the mantra permeate the atmosphere, they create a cocoon of tranquility around the practitioner. The Navarana Mantra, with its profound spiritual significance, serves as a transformative tool, inviting a profound shift in consciousness. Through the repetition of these sacred syllables, a resonance is established, harmonizing the mind and spirit. This meditative act becomes a sanctuary, offering respite from the demands of everyday life. With each chant, the grip of stress loosens, and a sense of inner calm unfolds, allowing the practitioner to emerge rejuvenated, fortified, and liberated from the shackles of anxiety, unveiling a path towards inner peace and balance.
- Self-Reflection: Both yoga and psychology encourage self-reflection and self-inquiry. By examining our beliefs, biases, and attachments, we can reduce the grip of the Kleshas and move closer to self-realization and mental well-being.
- Personal Growth: Yoga and psychology emphasize personal growth and self-improvement. Understanding the Kleshas provides a roadmap for self-transformation, allowing us to shed the layers of ego and attachment, ultimately reducing suffering.
The Interconnected Web
The interplay between the Kleshas, modern psychology, and neuroscience reveals an interconnected web of wisdom. As we delve deeper into the causes of human suffering, we find that ancient teachings and contemporary science are aligned in their understanding of the human mind. This alignment suggests that the quest for self-realization and liberation is not limited to a single culture or era but is a universal pursuit.
In this bridge between ancient wisdom and modern understanding, we discover that the path to liberation is not an abstract or mystical journey. It is a practical, applicable, and universal path for all who seek to alleviate suffering, understand the human psyche, and discover the true essence of their being.
Conclusion
The Five Kleshas, as outlined in Patanjali’s Yoga Sutra, offer profound insights into the causes of suffering and the human condition. Their relevance is not confined to the ancient texts alone; modern psychology and neuroscience are uncovering principles that align with these ancient teachings. By recognizing the interconnectedness of these wisdom traditions, we can apply the knowledge of the Kleshas to our daily lives for personal growth and emotional well-being.
The wisdom of the Kleshas, combined with the insights of modern psychology and neuroscience, and 108 chakras provides a map to navigate the terrain of our minds and ultimately transcend suffering. In this synthesis of ancient and contemporary knowledge, we find a path to a more fulfilled and liberated self, a journey toward the very essence of our being.