Kleshas and the Yogic View on Suffering

Have you ever been the cause of your own suffering? What a question, right?! As if anyone would knowingly be the cause of their own suffering... But, if you are like me, then it isn’t hard to remember a time when you were so entrenched in your position that your actions led you to suffer. Or perhaps a colleague wanted to explore a different pathway and you didn’t want to go along with their idea as you thought yours was better and ensued a workplace standoff. Or perhaps you were so attached to your local coffee shop, that you failed to acknowledge the transitory nature of life and when they closed down, you suffered a shift in routine. Or perhaps it was a failure to adjust, to change, to grow and you were left behind, were considered passé, or no longer relevant. Or perhaps you were so averse to a task that it ended up becoming a much bigger deal in your head than the actual act of finishing the task. You spent hours suffering, avoiding acting out of a misguided fear, and failing to deal with the issue that could have been sorted out within thirty minutes. Instead, you fell into the trap of causing your own suffering. Sadly, these are all pretty common examples, definitely in my own life, and perhaps in yours. All of these examples are situations where our own perception, our failure to see, acknowledge, or stay open to the true nature of things, causes our suffering.

"In the absence of enlightenment, life is suffering.” - Paramahansa Yogananda

The concept of Kleshas in yogic philosophy refers to what are known as the “five afflictions” or causes of suffering that create obstacles on the path of spiritual growth and self-realization. If yoga is a path toward self-realization, the understanding that the entirety of the world, the divine consciousness itself is within you, than it is important to understand what causes a person to misperceive the world and in doing so, misidentify the self. The idea that suffering is an affliction is apt, as affliction implies that there just might be a solution. These Kleshas, as described in the Yoga Sutras of Patanjali, serve as a framework for understanding the root causes of human suffering and offer insights into how to overcome them, to lead a more fulfilled and equanimous life.

The first Klesha is called Avidya and translates as ignorance, delusion, forgetting or lack of wisdom. Avidya is the fundamental Klesha and represents a state of ignorance or misperception of the true nature of reality. It is the inability to see things as they truly are, leading to confusion, delusion, and the identification of the self with the transient aspects of existence. The state of Avidya is one of separation, ignorant to the interconnectedness of all beings.

Avidya is considered to be the root cause of human suffering and the underlying source of the other four Kleshas (afflictions) mentioned in the Yoga Sutras of Patanjali. In the yoga tradition, the act of enlightenment is often referenced as a return home, and in this way, Avidya’s translation as forgetting references the loss of our true home, the separation from Self inherent in the human condition. Even the language used is tragic, conveying the deep suffering at all levels this concept creates. This obfuscation of reality - that we are separate from our deepest Self - is at the root of all ignorance, all suffering, all misperception. Until we see life clearly, until we perceive things as they are, we exist in a state of suffering. As Paramahansa Yogananda says, “in the absence of enlightenment, life is suffering.” The act of overcoming Avidya is the act of enlightenment and the removal of suffering from our lives. No longer living in duality, but seeing the infinite wholeness of nature.

Another lens on Avidya is that it involves mistaking the transient and impermanent aspects of existence as permanent. We identify with the changing aspects of our being, such as the body, mind, and ego creating a sense of separation from our essential nature. In order to overcome Avidya, we start by concentrating our awareness on that which is ever present and unchanging - not the body, the mind, the ego, but that divine aspect within that enlivens your self. It requires recognizing the illusion created by the mind and reinforced by the ego and understanding that our true nature is beyond these temporary identities. This can be achieved through practices such as self-inquiry, meditation, self-reflection, and studying spiritual texts. A classic example is the mantra meditation - “I am not the body, I am the self. I am not the mind, I am the Self.” or the variation of those terms that resonates with you.

One important note on overcoming Avidya, is that it requires overcoming conditioned thinking. Conditioned thinking being any mindless thought, behavior, or action that comes out of a lack of conscious awareness. For example, we are conditioned by norms, by repeated or habituated actions, by failure to see clearly, by shallow thinking, by many things. Conditioned thinking keeps us in identification with defined limits, boundaries and habits, and separate from that which is ceaseless, connected, whole. Through regular practice of self-inquiry, we develop clarity, mindfulness, and increased awareness, which gradually dispels ignorance and bring us closer to self-realization.

Overcoming Avidya is not limited to formal spiritual practices but extends to all aspects of life. It involves living with awareness and mindfulness, cultivating virtues such as compassion, love, and non-attachment, and aligning our thoughts, words, and actions with spiritual principles. By recognizing and addressing Avidya, we can begin to free ourselves from the cycle of suffering and move towards self-realization. It is through the cultivation of spiritual knowledge and practices that we can gradually dissolve the ignorance and realize our inherent divinity, peace, and interconnectedness with all of existence.

The second Klesha is Asmita and refers to the identification with the ego or a false sense of self. It is the attachment to one's individual identity, roles, possessions, and achievements, leading to a sense of superiority, inferiority, or a constant need for validation. Asmita creates a distorted perception of oneself and others, reinforcing the illusion of separateness. Throughout life, we are told that you are your body. You are your thoughts. You are happy, angry, sad. We are taught that "I think, therefore I am." And to an extent, this I-ness is important. To engage in the world, learn language and interact, a certain level of I-ness may be important. Yet, like so often occurs, the solution is also a problem is also a solution. We must overcome this initial need for an ego, and transcend the boundaries of the self to become the Self.

To begin, we must understand that any individual is more than their thoughts, their emotions, their reactions. We are more than a brain functioning in a pil of flesh and bones. We don't even understand what a brain is and yet give it all the primacy of importance possible. Instead of seeing the body as an interconnected whole of multiple organisms working together, we put boundaries on each part so our thinking mind can understand it, and then associate a thing only with the bounded reality of what our thinking mind accepts. We fail to see how we obfuscate the reality by bounding it for our ease and comfort. We fail to see how we have conditioned our own perceptions to only see what we want. We fail to see the interconnectedness of life when we have placed boundaries on everything. We fail to see that the individual is not the center of the universe and that "I" do not exist at the center of every scene. (Ouch!) In trying so hard to place the self at the center of reality, we miss the web underlying all existence. We miss the forest for the trees, and yet refuse to see that the individual tree is inherently connected to everything else.

When we look closely, when we suspend the definitions we have of life, and stay open to new perceptions, new ways of viewing the world, we allow reality to shift. We can begin to perceive over the course of a life, that there is something that persists within us beyond limits, beyond definitions, beyond time. That perhaps the precise action of labeling it means that our understanding is distorted, somehow misperceived. There is something enlivening this body, enlivening this mind, enlivening this space that does not change, that does not bend to definitions. Learning to be open to it, to allow it to be without trying to change it or define it is freeing. Further, if we learned to identify not with Asmita, but with this infinite Source, with that which does not change, we could avoid a lot of suffering.

"There is something enlivening this body, enlivening this mind, enlivening this space that does not change, that does not bend to definitions."

This false self-perception distorts our reality and leads to a lot of confusion. We walk around with a fragmented understanding of who we are, assuming that anything we feel in the present moment, that is strong enough to take up our awareness is who we are. We sense, and our senses must be right. We don't perceive the fullness of option but rather stick with our initial reactions as truth. We are thus conditioned to attend to our ego which manifests and behaves in reactionary, and sometimes obnoxious ways. This conditioned I-ness ends up leading to massive confusion, suffering, even anger and resentment. It feeds into comparison, competition, the need for external validation. It keeps our attention on the external and away from the Self within. It is by nature limiting.

To overcome Asmita, a common practice is Sakshi Bhava, or cultivating Witness Consciousness. This involves observing the activities of the mind, emotions and body without getting entangled or identified with them. By cultivating an awareness of who is doing the acting and becoming more aware of the observer within, as opposed to the Doer, or the Thinker, we begin to dis-identify from the ego and access a deeper sense of self-awareness. The Witness becomes more aware of one's affect on the world and is a source for cultivating compassion. As we slowly learn to perceive our I-ness as one actor among many, we also begin to be open to patience, understanding and support for others. Practicing humility, and recognizing the true nature of the self as pure consciousness, one can transcend the limitations of the ego and experience a more expansive and interconnected sense of being.

The third Klesha is Raga or attachment. Raga represents the attachment to pleasurable experiences and the craving for sensory gratification. It is the mistaken belief happiness and lasting fulfillment come from external objects, relationships, or situations. Anything that brings us a sense of pleasure, of security, of stability we cling to in the false belief that it will bring us lasting pleasure. We assume that the fleeting happiness obtained from an experience of fame, success, pleasure will be sustained over time. If only I can just recreate the conditions.

In this way, Raga creates a dependency on external circumstances for contentment, leading to suffering when those desires are unfulfilled, unmet or transitory. Raga leads to addiction through a constant chasing of short-lived pleasure and behaviors that strive to recreate a past experience.

Yet, since all things are impermanent, we will never be fulfilled or satisfied through attachment. The very nature of life constantly changing ensures that we will suffer. In this way, Raga is a double-edged sword. It creates addiction through attempts at fulfilling desires that do not lead to lasting happiness. Then it turns around and removes the source of attachment through the very natural process of change. We strive, grasp, attach to an idea, concept, relationship. Things change and we are left with missed expectations, addictions and desires unfulfilled. This cycle of suffering can be seen from the smallest things such as a new pair of shoes, to your daily caffeine habit, to more dire addictions. Until we cleanse ourselves of attachment, we ride the cycle of desire, attachment, suffering that leads to emotional turmoil, disappointment and unrest…if not worse.

So how do we overcome Raga? Pratipaksha Bhavana tells us to practice the opposite, or non-attachment. Non-attachment is critical to reduce the suffering caused by the changing nature of things. It helps us let go of expectation and feel less taken in by desire. Recognize that the things that we desire now, will lose their luster but that which is unchanging shines forever. Recognize the power of the mind in creating thought and energy toward desire and learn to quiet the mind. This is an important step in combatting attachment. Learning to let go of expectations and accepting change through equanimity and non-attachment.

However, to overcome the root of Raga, that attachment to what fails to fulfill us, we must also practice Viveka or discrimination/discernment. We must practice to rid ourselves of desires that lead to Raga, and discern for ourselves what will lead to lasting fulfillment. Discernment is seeing clearly, refraining from judgement, but directing our actions in a way that is supportive and fruitful rather than temporary and unsatisfying. Discerning that which leads to true contentment is the path of spiritual growth. The journey of life is to find what brings lasting joy and learn and re-learn if necessary how to choose the path of joy rather than the path of attachment. We must redirect our focus towards what truly matters and let go of attachments that hinder our spiritual growth. Through self-discipline, cultivating inner contentment, and redirecting attachment towards spiritual growth and inner transformation, one can gradually loosen the grip of Raga and find lasting joy within.

The fourth Klesha is Dvesha or aversion. It is the repulsion, dislike, or resistance towards unpleasant experiences, people, or circumstances. Dvesha arises from a conditioned response to pain, discomfort, or perceived threats to one's well-being. It perpetuates a cycle of negativity, judgment, and resistance, hindering growth and inner peace.

Dvesha is similar to Raga as it stems from a desire for the world to be a certain way. With Raga, we want more of a certain thing. With Dvesha, we want less. With both Dvesha and Raga we are resistant to accepting the world as it is. We have an internalized idea of how things should be, and when reality doesn’t align with our expectations, we develop aversion to it. We want something else. Or, we try and recreate the same situation over and over, not realizing that by experiencing it once, there is a shift in ourselves. We are not the same, and the conditions will never match.

In this way, Dvesha creates a sense of inner conflict and resistance. We end up living with mental barriers, resentments, and judgements that add additional burdens we must overcome on the path. We are unable to fully engage with life as half the time we are clinging to it trying to prevent it from shifting, or resisting it so fully as to develop avoidance as an art form. Dvesha and Raga both stem from Asmita. When we are so entrenched in perceiving the world from a me-centric perspective, we are left with a world full of desires. I want more pleasure. I want less pain. And I am pleased or I am in pain. In a world of me-ness, one is left pin-balling back and forth between the desire for more pleasure and less pain; a constant state of drama.

To best navigate Dvesha, we have to understand how we project our fears and internal conflicts on reality. Most of the time, if we were to stop the mental turmoil of our thoughts and just engage with what we are avoiding, there would be little to no pain and suffering. Yet, by projecting our fears, we suffer with our thoughts, living out the absolute worst scenarios our minds can form. Our minds, given free rein to consider aversion end up creating an endless loop of mental suffering.

We must practice acceptance, non-judgement, and equanimity to overcome this. By reducing the pernicious hold desires (whether desire for pleasure or the desire to avoid pain) have on us, we begin to accept life as it is. We learn to be less reactionary to what experiences befall us. We learn to set fewer expectations and instead perceive and respond to what is, not what horrors play out in our mind's eye. We embrace the present moment, in all it has to offer, and find greater peace and inner balance. By cultivating non-attachment, acceptance, and equanimity, one can develop the ability to navigate challenging situations with grace and compassion, reducing the power of Dvesha.

One final point on Dvesha is that it can be rooted in limiting beliefs or conditioning. For example, aversion to share something can come from the belief that one is not good enough, knowledgeable enough, worthy enough, etc. This perspective fails to acknowledge the unique value of a life. The beauty that only exists in the manifestation of life in that form. By examining our beliefs and challenging the stories we tell ourselves, we can gain a broader perspective and create space for more compassionate living. We open to the world as we perceive it AND as perceived by others. Our world grows and we do as well. Live boldly with what life offers you, rather than trying to force life to bend to your will.

The fifth and final Klesha as per the Yoga Sutras of Patanjali is Abhinivesha. Abhinivesha is the fear of death or the instinctual clinging to life and the preservation of the physical body. It is the deep-seated attachment to one's existence, encapsulated in the identification with one’s physical form that leads to this fear for our very existence. Abhinivesha is an instinctual response, a primal reaction to the instinct for self-preservation deep fear of the Great Unknown. It can manifest as a fear of aging, a fear of illness and deep attachment to the body.

This fear of death, clinging to life, can be restrictive on the spiritual path. It prevents us from expanding beyond our comfort zones, from accepting the source of ourselves that is infinite and unbound. By embracing impermanence, we can alleviate the fear of death and attachment to life. By cultivating trust and surrendering to the unfolding of life and flow of existence, we relinquish the need for control and accept the fact that we are not this body. We can develop a more fluid relationship with the world around us.

Ultimately, to overcome Abhinivesha, we must recognize and connect with the eternal Self, which is beyond the limitations of the body. Through the practice of self-inquiry, meditation, and cultivating a deeper understanding of the eternal nature of consciousness, one can transcend the fear of death and embrace the impermanence of life, finding freedom and liberation.

These Kleshas are considered to be deeply ingrained patterns of conditioning that influence human behavior and perception. They contribute to suffering and the cycle of birth and death (samsara). However, by bringing awareness to these afflictions, understanding their roots, and implementing the practices of yoga, one can gradually transcend their influence and attain a state of liberation (Moksha).

The journey of transcending the Kleshas is a gradual and ongoing process, a deep commitment to studying the Self and relinquishing the illusion of perception for that which is unchanging. It requires consistent practice, patience, and self-compassion. By recognizing and understanding the Kleshas, practitioners can develop greater self-awareness, transform their patterns of thinking and behavior, and ultimately experience liberation from suffering, leading to a more fulfilling and meaningful life.

May all beings be free from suffering and the root of all suffering. May we know contentment and the root of all contentment. Namaste!

Practice cultivating your own witness to overcome the Kleshas in this meditation below.