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Bhakti Yoga: The Path of Devotion
By Tony Murdock. MA
(adapted from The Bhakti Yoga workshop presented at the F.O.Y.T.
Retreat April 30, 2000)
Yoga
is the art of mental discipline through which the fluctuations
of the mind become still and
an awareness of higher consciousness
develops (The Yoga Sutras of Patanjali - 1.2 yoga-citta-vritti-nirodhah).
The word Yoga comes from the Sanskrit root ‘yuj’ meaning
to yoke. It refers to the yoking or ‘union of the awareness
of our selves as finite beings to the universal infinite
consciousness.’ Another working definition of yoga
is ‘the harmonization of body, mind, emotions and spirit.’ There
are several varieties of yoga that help us to accomplish
this goal. Perhaps the most satisfying and most joyous
yoga is Bhakti Yoga, the path of devotion.
Before
we take a more detailed look at Bhakti Yoga, let’s
survey some of the other main yogas that can lead us to higher
consciousness.
THE
PATHS OF YOGA
Hatha Yoga
comes from two roots, ‘Ha’ which means ‘sun’ and ‘tha’ which
means ‘moon’. In Hatha yoga there is a harmonization
of the energies of the body, the energies of warmth and coolness,
of masculine and feminine energies, etc. Through a system of
exercises, stretches and poses, and with the right mental attitude,
there is a freeing of the tensions of the body, mind and emotions
to bring about health and long life to the body, and make it
a vital instrument for the mind and soul. The body’s
inner currents are harmonized until they are in perfect balance.
We become clear minded and develop good concentration. This
can help us to become good meditators. In fact, traditionally,
this is the goal of Hatha yoga, to enable us to sit for long
periods of time, without tension in the body and mind, to allow
our meditations to deepen.
Karma
Yoga means ‘to do.’ It is the path of action.
We surrender all our actions, our thoughts, words, and feelings
to our higher self, to God. We consider ourselves instruments
of God’s will.
Jnana
Yoga means ‘wisdom’ or ‘knowledge.’ It
is the path of knowledge. Here we withdraw all of our thoughts
and feelings from the world. We observe the world and say ‘neti,
neti, ‘not this, not this.’
Raja
Yoga means ‘royal,’ or ‘kingly.’ It
is the path of meditation. Here we direct our life force towards
an object, generally at the Ajna centre. An effort is made
to balance the will, the mind and the emotions.
Mantra
Yoga refers to sacred words, phrases or syllables which
are chanted thoughtfully and with growing attention.
Laya
Yoga uses the chakras, especially the heart chakra. There
is an emphasis on expansion, an overcoming of our limiting
selfishness and self-centeredness. There is a movement towards
love.
Tantra
Yoga means ‘break free’ and ‘expansion.’ All
aspects of self are expanded. The energy of creation is worshipped
as Shakti, or Cosmic Mother. There is a transformation and
transmutation of our energies into subtle expressions of love
for the Divine Mother.
Kundalini
Yoga focuses on the stimulation of the spiritual
force (kundalini) at the base of the spine. It usually involves
a combination of raja, hatha, tantra and laya yogas. It is
considered a distinct yoga by some.
Kriya
Yoga means ‘to do’ or to ‘make an
effort and transform.’ One form of kriya yoga directs
the life force up and down the spine. There are specific guidelines
and teachings concerning this process. Another form of kriya
yoga involves a daily program of self-discipline for the mind
and body, introspection and devotion or surrender to God. Patanjali
stresses the importance of this approach in his yoga sutras.
And then
there is…Bhakti Yoga.
BHAKTI YOGA
Traditionally in India, there are two ways of experiencing
God. God can be experienced in His transcendental, formless
aspect. God can also be experienced in His/Her immanent manifest
aspect with form (the form of Rama, Siva, Krishna, etc.) Whether
the individual worships God in His formless aspect, or worships
God through a personal form, the Bhakta (one who practices
Bhakti) will approach his or her Divine Beloved with love or
devotion.
Patanjali directs us in the 5th niyama to have devotion for
God and to surrender to God. We are to worship Him without
seeking results. Krishna instructs us in the 12th chapter
(v.2, 7) of the Gita that those who ‘fix their minds
on Me, adore Me, are ever united in Me with supreme devotion,
venerate me, give all activities to Me, contemplate me with
single-minded yoga, have their consciousness fixed on Me,
thus remaining absorbed in Me; these are perfect knowers
of Yoga. (For a description of the qualities of a devotee,
see Chapter 12, v.13, 14 of the Gita). And Narada in his
Bhakti Yoga Sutras teaches us that ‘Bhakti is intense
love for God. When a man gets this love, he loves all, hates
none; he becomes satisfied forever…Bhakti is greater
that karma, greater than jnana, and greater than yoga…it
is its own means and its own end.’
Paramahansa
Ramakrishna, one of the greatest Bhaktas of our time, cautions
us about becoming ‘sugar;’ he tells
us to taste the sugar and to sing and dance in the joy of love.
In other words, the goal of the Bhakta is not to dissolve in
the transcendental God. The goal is to develop a relationship
with God in form, to experience life as an interplay between
the devotee and the Divine Beloved in form.
There are
several types of love that we are familiar with in the realm
of normal human experience. There is material
love, the love of name and fame, of health, of wealth, etc.
There is human love, the love of our friends, parents, children,
spouse, lovers, etc. There is the love of the arts and the
love of nature. And then there are the supernormal experiences
of spiritual love. The lover of God, the Bhakta, accepts everything
as God’s Grace. The devotee surrenders completely to
God, is always with God and is always joyous. The true devotee
approaches God with devotion.
What, exactly,
is devotion? According to Graham Ledgerwood, on www.yogaworld.org, “The first component of devotion
is love. Love is primarily self-giving – giving yourself
to your beloved through feelings, thoughts and deeds. So, devotion
involves giving of yourself, loyally and with deep affection.
The second principal component of devotion is humility – humbling
yourself before your beloved. Devotion…is to love and
consciously humble yourself before the beloved: Spirit… [You
develop] ’devotion to the spirit in every form.’ By
spirit is meant conscious energy, the life principle, or the
presence of God.”
A Bhakta
is continuously seeking emotional fulfillment and well being
through his devotions to God, his Divine Beloved.
In the beginning there is a twoness, the ‘I’ and
the ‘Thou,’ the devotee and the Divine Beloved.
There is a bonding, a progressive merging wherein one’s
character is transformed and improved. Even one’s cells
in the body become transformed in order to receive even greater
degrees of love. The periods of higher consciousness come more
frequently, until a permanent relationship is established with
one’s Divine Beloved. Exciting, ever-new, ever-refreshing
mood relationships are revealed and experienced.
We have to prepare ourselves for these mood relationships.
The Christian Mystics prayed for Divine Love. When they got
it, most of them got sick. Why? Their bodies were not prepared
for the high voltage intensity that this Divine Love brings.
Our bodies and our minds need to become prepared. One of the
best means to prepare the body for this higher and more subtle
Divine Love is the regular practice of Hatha Yoga.
Now, what
are these love-mood relationships that we want to experience?
We begin with Awe for the splendor of God. Then
we move into the relationships of servant (devotee) to Master,
friend of God, son or daughter of God, as if married to God,
as a Fiancé to God. There are even higher relationships
that can be experienced: Kama Radha – The Transformed
Lover – God’s Spiritual Playmate; Prema Radha – The
Joyous Lover; Nitya Radha – The Eternal Lover; and, Nitya
Lila – The Eternal Dance of Love, (see www.yogaworld.org for detailed descriptions of these relationships).
To conclude, I will leave you with a meditation you can practice
to help you develop or deepen your own devotion.
See related meditation
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