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How we perceive things is an important concept to understand, as it relates to why we’re always getting ourselves into problems which lead to unhappiness. If we know how we create these problems, we can also learn how to free ourselves of them.
How does perception work? In most cases, we determine that we have seen a situation correctly and act according to that perception. Sometimes though, we deceive ourselves, and the corresponding action brings hurt to others or ourselves. On the other hand, we can also run into problems when we doubt our understanding of a situation and it is actually correct, and then do not act, even though doing so would do some good.
Patanjali uses the term “avidya” in his Yoga Sutra, which literally means “incorrect comprehension.” This describes false perception or a misapprehension. The opposite is “vidya” or “correct understanding,” and this is beneficial.
Avidya can be understood as the accumulation of unconscious actions and perceptions that we have been carrying out for years. Truly, the actions and perceptions of yesterday become the norms of today. Habits in action and perception are called “sam skara”, and are the cumulative impressions on our mind. These habits cover the mind and veil our consciousness with a cloud that obscures judgment.
If we are sure we don’t understand a situation, we will not act decisively. If we are clear in our understanding, then we will act appropriately and things will go smoothly. Such clarity of action comes from a clear perception. Avidya is superficial perception, and makes us think that we see something correctly, only have to admit our mistake (or deny it). So in essence there are two levels of perception: One deep and unclouded, and the other obscured by avidya.
If we were to picture the obstacles that prevent us from recognizing things as they really are as a tree, avidya would form the roots and trunk. Avidya is hard to recognize, because it is based on many different levels of experience; however, the branches of the tree represent other characteristics within us so that we can recognize the presence of avidya.
The First Branch
The first branch is called “asmita” in the Yoga Sutra, and is what we call the ego. It pushes us into thoughts like “I am better than that person” and “I am right.”
The Second Branch
The second branch is called “raga” in the Yoga Sutra, and is the part of us that makes demands. For instance, even though we don’t need that triple scoop of ice cream and the expensive watch, we want it because it tastes good (although not necessarily good for us) and the watch is a status symbol. We want things that we don’t have, and what we have is never enough. If someone were to take the ice cream and watch away from us, we would be very reluctant to give it away. This is attachment.
The Third Branch
The third branch is called “dvesha,” and in many ways it represents the opposite of raga. Dvesha is the rejection of things. If we have a hard time with something or someone, we are afraid of repeating it. We reject the things that may relate to that hard time that we had. Dvesha also causes us to reject things that we are unfamiliar with, even though we don’t have any positive or negative experience with them.
The Fourth Branch
The fourth branch is called “abinivesa” or fear. Fear manifests itself on many levels. We are afraid to try something new, we have doubts about our position in life, and are afraid that people will judge us negatively. We see a gray hair and a wrinkly in the mirror and are afraid to get old. We lose our job and get upset when our lifestyle must change. All of these expressions are manifestations of abinivesa, fear.
All of these branches cloud our perceptions. They rest in our subconscious mind and make us dissatisfied and unhappy. As long as these branches grow there is a strong chance that we will make terrible decisions because we don’t make sound judgments.
The strange thing is, we notice avidya when it’s absent, more so than when it’s present. When we see something correctly there is a peace inside. There is no tension, we are not agitated and there is a deep quietness and calmness within.
Although sometimes illusive, it is important to recognize avidya for what it is, when it is. By listening to your intuition and abiding by those moments of true clarity, life will begin to feel like a breeze.
Posted via email from Ryan Doucette Online
