There is a lot of wisdom in the everyday language that we use. Lately, I have been thinking about the word ‘universal.’
In my own practice of yoga, as much as I can, I try to be universal in the application of yogic principles and my own spiritual truths. If I have learnt the benefits of applying softness and total awareness in a warrior pose, I’ll do the same when my body engages in utkatasana (chair pose), and even in hanumanasana (front-facing split). I’ll do that when I’m practicing pranayama. I’ll do it when I’m swimming in the ocean, when I’m setting my intentions for my work day, and when I’m cooking dinner. And it won’t stop there. I endeavour to bring softness and a total awareness with my students when I teach, when I go to the toilet, and when I am working on my creative hobbies. I’ll be doing this universally because the wisdom of it is apparent to me. The application of softness is being receptive and expressive of subtlety. The expression of softness doesn’t preclude the expression of other things; you can be both soft and playful, soft and disciplined, soft and focused. The awareness of totality brings the attention of the mind to the appreciation and gratitude of everything, and it reaffirms our place within existence.
But my description of such things examines each application in turn. Under my crude interpretation of latin etymology, this is omniversal (omni - every, versus - turn). A universal (uni - one, versus - turn) application of such principles would be a different matter. It would require me to consider every sphere of existence to be a singular expression of life in diverse forms. But this is quite a leap for one that has been raised in the psychology of the typical human society. Perhaps an effort of sameness in all spheres (i.e. omniversality) is not so bad a start.
Patanjali, in his condensed and complete treatise on the subject of yoga (the yoga sutras), repeatedly urges the practitioner, the sadhaka, to be universal.
For those with the inclination to look at Patanjali’s yoga sutras from this perspective, it is there in the concept of yogas citta vrtti nirodhah (yoga is the cessation of conditions of the mind).(1) Often used as a formal definition of yoga, this short passage asserts that until the mind ceases to have its limitations and conditions, likes and dislikes, sleeping and wakefulness, rights and wrongs… Only when all the separations and divisions of the mind are gone, that the universal mind is able to shine and the seer can express its true self.(2)
It is there in the description of abhyasa (practice) where the quality of nairantalya (undisturbed, unlimited) is emphasized in order to establish a firm foundation of practice,(3) and where, in order to facilitate the removal of samskara (imprints), the practitioner’s awareness and cognition needs to be without conditions.(4)
Most evidently, and perhaps most relevantly for most practitioners, it is there in the Great Vow of the yamas (Ahimsa - non-harming; Satya - truthfulness; Asteya - non-stealing; Brahmacarya - conservation of energy; Aparigraha - non-greediness/non-possessiveness).(5) When the practitioner follows these principles universally, not restricted by time, place, kind of being, or situation, these principles form the Great Vow. He even goes on to explain some of the practical benefits of following the Great Vow in a universal sense. A social inspiration of calmness comes from that practitioner who is grounded in ahimsa. Actions have clear consequences for the yogi full of satya. All manner of jewels and treasures present themselves to the one embodying asteya. A great strength and vitality is bestowed upon the one absorbed in brahmacarya. With a universal practice of aparigraha, Patanjali suggests that the knowledge of past and future incarnations will become apparent. And these are nice little motivators to be sure, but I do not think that the practical fruits of attaining such a practice is the sole reason that Patanjali has chosen to write this way, because after this little section within the book, he goes on to explain meditation like it should be really easy. I think that he is giving us the key to easy meditation by emphasising the universal nature of the practice.
I’ve spent some time in the spiritual communities of the yoga world. While there, I’ve met plenty who have worked really hard in their spiritual practice. I have observed that the ones who are the most frustrated in their efforts, and the ones that feel like they’re stuck have this one common problem. They compartmentalize their life. In one part of their life, they have the practice, and in that practice, they work hard. They apply the principles which they’ve learned, they trust in themselves, and they find beauty there, but then the practice stops and life continues again.
Unless we break down the illusions of separateness, of this idea that life consists of multiple partitions and idea that we can attend to the inner house one room at a time… Until we understand that there is just a single, indivisible, constant existence in which we exist, there will always be effort. But when it happens, when we understand not only that the magic of life occurs within every corner and moment, but is instead a single unbroken totality that cannot be defined or eluded - that is the universal practice of yoga. And I hope that your practice takes you there.
Love and light, universal.
References within Patanjali’s yoga sutras:
1) 1.2; 2) 1.4; 3) 1.14; 4) 1.18; 5) 2.30