During these unprecedented times, it seems appropriate to revisit the ancient wisdom of the Vedas and consider the Five Kleshas – the roots of suffering. In Sanskrit Klesha means “poison” and these poisonous roots relate closely to the Eight Limbs of Yoga (Ashtanga) as they directly affect our ease or struggle with the yoga practice, in particular, the first two limbs, the Yamas and Niyamas. We will study the Eight Limbs in more depth in another writing.
Avidya – Ignorance
The first Klesha refers to being ignorant of or forgetting that we are part of and connected to “something bigger”. That we have a relationship to the Divine, to God, the Universe or however you like to define it in your Spiritual practice. We are part of a larger whole, the macrocosm is represented in the microcosm and a single drop of the ocean contains the whole ocean within it. We have heard these phrases many times, but how often do we really stop to consider the depth of their meaning? Do you feel as if you belong to something bigger? What makes you feel connected – to others, Mother Nature, the Universe, yourself, your soul? One of my teachers says that the practices we enjoy that provide us that connection – yoga, gardening, walking, writing, friends, whatever it might be – are the ways that we remind ourselves of this relationship. It is only when we forget this that we suffer. When we are reminded that we are part of something bigger, not only part of it but also that we ARE it, the struggles we encounter here on the earth plane diminish. They fade as we see ourselves in that space of largeness and strength. When we can telescope out into the vast Universe and see Earth as a tiny planet in a tiny solar system in a huge galaxy among millions of galaxies, we see that our earthly struggles and the things we deem important are really quite insignificant indeed.
Asmita – Ego
The second Klesha is referring to when we identify with the small self as the real self instead of recognizing that the inner Self, the higher Self, the undying, eternal Self is the true Self. We identify with the image we see in the mirror – its body, its feelings and desires, sensations and emotions – as real. This small self is part of the maya (illusion) that we experience as humans – believing that what we see around us is real. What we see is part of our experience but it is the energy that vibrates within all things that is the reality. Remember, energy cannot be created or destroyed – it merely changes form. A good example of this is water: it can be frozen, liquid or boiled into a vapor, which when collected returns to its liquid form. The essence of the water is still there. That is the reality. Its energy is undying.
Raga – Attachment
The third Klesha refers to the attachments we form when operating from the ego perspective. Attachment to things, people, places, ideas, habits and beliefs. Sometimes we are so attached we cling to these notions, beliefs and relationships long after they have stopped serving us. The ego believes it needs these things to exist. They serve as a form of identity for the ego. It is an interesting practice to consider the things that we identify with and which of those then serve to identify us to others. What things come to mind when others consider me for instance? Yoga, elephants, cats, malas, Kuan Yin, Ganesha, the color purple; labels such as teacher, mother, daughter, partner, friend. Admittedly, I am attached to my children, partner, pets, friends, books, Spiritual objects and practices. If instead I practice detachment, I can admit they are all earthly embodiments of the same Divine energy that connects us all and though their outer form may change, their Divine Essence is undying and eternal.
Dvesa – Aversion
The fourth Klesha is aversion. Ironically, aversion is another form of attachment in that we are attached to our dislike of the things, people and beliefs with which we do not resonate. One could even say we are attached to the things, people and beliefs we dislike as they serve to justify our aversion. Clinging to these beliefs allows us to remain rooted in them, feeding the ego with righteousness. Do you see how they all work together? When we identify with the small self, we need to explain and justify its feelings and emotions, and tell the self that we are right to feel this way, attached or averted, and this clinging leads us to the most deeply developed root of all.
Abhinidvesa – Fear of death
The fifth Klesha and probably the hardest root to pull, is fear of death or, put into contemporary terms, fear of loss. Let us use recent events as an example of how this root quickly spins us out of balance and into a cycle of fear-based thinking and behavior. When fear-mongering news about the contagious pandemic COVID-19 began to bombard the airwaves and internet here in the US, our collective response was one of immediate panic and hoarding. Let this sink in: fear of lack created lack. It was one of the most concrete examples we could have possibly experienced of the law of attraction in action. After a few weeks of the new quarantine lifestyle, everyone settled down a bit and the grocery stores were able to begin to stock again, once everyone realized THERE IS ENOUGH. Think about it: isn’t there always enough? During “normal” circumstances do you struggle to find toilet paper and cleaning supplies? But the minute our way of life is threatened in any way, the fear Klesha is triggered, and we lose our ability to maintain our Divine connection with that which is truly real.
So now that we are aware of the five Kleshas, how do we put this knowledge into practice? Let’s begin at the top:
Avidya, ignorance, is really a kind of umbrella which covers the other four. If we could just stay in a place where we are at One with the Whole, ego would lose its influence over us as we would no longer be driven by its desires. Our attachments and aversions would fade away as we would no longer need them for our identity. Finally our fear of death would dissolve as we realize that we never truly die, only the container (the body) that serves a Divine vessel for the true Self and once we no longer fear death, we no longer fear loss, as we recognize it as a part of the great balance of the Universe. A beautiful example of this is prana (the breath). If you tried to continually inhale, you would eventually be full, unable to take in more breath. The inhalation must be balanced by the exhalation and each exhalation creates space for the inhalation that follows. It is the great Yin and Yang of existence.
Like the roots of any plant, the Kleshas must be nurtured in order to thrive and grow. When we see ourselves as small and separate, identifying with our earthly attachments and clinging to everything, we feed the roots well and keep them deeply ingrained within us. Conversely, when we are in a place of wholeness, connection and balance, the roots of suffering begin to wither and die. When we engage in mindful practice, we live a life of unity, compassion, kindness, peace, creativity, and love. Let us endeavor to cultivate these attributes within us and as the great Mahatma Gandhi taught us: to be the change we wish to see in the world.
In Light,
Michelle