The Subconscious part of the Chitta (Mind)
In yoga philosophy, the subconscious part of the Chitta is referred to as the “samskaras.” (also pronounced Sanaskars) The Chitta is the mind stuff, the substance of the mind, and the samskaras are the impressions, memories, and past experiences that are stored in the subconscious mind. The samskaras are the patterns of thought and behavior that are formed through our experiences and conditioning and that shape our perceptions, emotions, and actions. They shape our worldviews, beliefs, and attitudes.
Samskaras are considered to be the root cause of our behavior and the source of our suffering. They are the ingrained tendencies, habits, and patterns of behavior that we have developed over time and that are often unconscious. They are the product of past experiences and the experiences that we have had over many lifetimes.
Samskaras are seen as obstacles to self-awareness and spiritual growth and are said to be overcome through the practice of yoga, self-awareness, and meditation. The goal of yoga is to purify the mind and to clear away the layers of samskaras that obscure the true nature of the self in order to achieve a state of inner peace and understanding.
Smriti, Memory and Carl Jung
In Jungian psychology, the equivalent of smriti would be the concept of “memory.” Memory is the cognitive process by which we encode, store, and retrieve information. It is the ability of the mind to retain and recall past experiences, knowledge, and information.
Jung believed that memory is not only a cognitive process but also has a psychological aspect, and he linked it to the concept of the “personal unconscious.” The personal unconscious is the part of the psyche that contains memories and experiences that are not currently in conscious awareness but can be brought to consciousness through various means, such as free association, active imagination, or psychoanalysis.
Jung believed that the personal unconscious is a repository of all past experiences, including not only personal experiences but also collective experiences that are inherited from the past and shared by all members of a culture or society. This concept is similar to the Samskaras in yoga philosophy, which refers to the impressions or memories that are stored in the subconscious mind that shape our worldview, beliefs, and attitudes.
So, Memory in Jungian psychology is equivalent to Smriti in yoga philosophy; both refer to the ability of the mind to retain and recall past experiences, knowledge, and information.
Smriti and Samskaras
Smriti and samskaras (also pronounced Sanaskars) are related concepts in yoga philosophy, but they have quite different meanings.
Smriti refers to the act of remembering or recollection. It is the process of bringing memories and past experiences to the surface of the mind. Smriti is the ability to recall past experiences, knowledge, and information. It is the capacity of the mind to retain and retrieve memories.
Samskaras, on the other hand, refer to the impressions or memories that are stored in the subconscious mind. They are the patterns of thought and behavior that are formed through our experiences and conditioning. Samskaras are the product of past experiences and the experiences that we have had over many lifetimes. They shape our worldviews, beliefs, and attitudes. Samskaras are the ingrained tendencies, habits and patterns of behavior that we have developed over time and that are often unconscious.
So, Smriti is the act of remembering or recollection, while Samskaras are the impressions, memories, and past experiences that are stored in the subconscious mind. Samskaras are the product of past experiences and the experiences that we have had over many lifetimes and shape our worldview, beliefs, and attitudes.
Types of Samaskars
1. Klesha
These are deep-rooted impressions or tendencies that are associated with negative emotions, such as ignorance, ego, attachment, aversion, and fear. For example:
- Ignorance: This could manifest as a lack of understanding or knowledge about a particular topic or situation, leading to confusion or misunderstandings.
- Ego: This could manifest as a sense of superiority or entitlement, leading to a lack of empathy or consideration for others.
- Attachment: This could manifest as a strong desire to possess or hold onto something, leading to disappointment or suffering when that thing is lost or taken away.
- Aversion: This could manifest as a strong dislike or avoidance of something, leading to missed opportunities or a narrow-minded perspective.
- Fear: This could manifest as an irrational or excessive fear of something, leading to anxiety or avoidance behavior.
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Vidya
These are deep-rooted impressions or tendencies that are associated with positive emotions, such as knowledge, wisdom, and discernment. For example:
- Knowledge: This could manifest as a deep understanding of a particular subject or concept, leading to informed decision-making and effective problem-solving.
- Wisdom: This could manifest as a broader perspective and a deep sense of insight or intuition, leading to greater clarity and purpose.
- Discernment: This could manifest as the ability to distinguish between what is beneficial and what is harmful, leading to wise choices and actions.
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Bhoge
These are deep-rooted impressions or tendencies that are associated with our experiences of pleasure and pain, and are related to our desires and attachments. For example:
- Pleasure: This could manifest as a strong desire for enjoyable experiences, leading to a focus on material possessions or sensory gratification.
- Pain: This could manifest as a fear or avoidance of discomfort or suffering, leading to a resistance to challenges or opportunities for growth.
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Karmashaya
These are deep-rooted impressions or tendencies that are associated with our actions and behaviors, and are related to the karmic consequences of our actions. For example:
- Positive actions: This could manifest as a tendency to act in ways that are kind, compassionate, and beneficial to others, leading to positive karmic consequences and a sense of fulfillment or purpose.
- Negative actions: This could manifest as a tendency to act in ways that are harmful, hurtful, or self-centered, leading to negative karmic consequences and a sense of guilt or regret.
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Niyrodh
These are deep-rooted impressions or tendencies that are associated with our efforts to control or restrain our thoughts, emotions, and actions. For example:
- Discipline: This could manifest as a strong will and determination to achieve specific goals or overcome negative habits or tendencies, leading to a sense of achievement and progress.
- Rigidity: This could manifest as a resistance to change or a lack of flexibility, leading to a sense of frustration or stagnation.
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Prajna (pra-gni-ya)
These are deep-rooted impressions or tendencies that are associated with our higher states of consciousness and spiritual development. For example:
- Compassion: This could manifest as a deep sense of empathy and concern for others, leading to a desire to help and serve others.
- Insight: This could manifest as a deep understanding of the nature of reality and the interconnectedness of all things, leading to a sense of unity and interconnectedness with all beings.
Stages of manifestation of Sanaskars
- Prasupta – dormant state of klesha (children).
- Udra: fully manifested state of klesha (uncontrolled youth).
- Vicchina: Hidden, one emotion controlled by another emotion, for example: anger is controlled by fear of the police, which leads to repression.
- Tanu: Attentive and under control, in a constant state of control over desires and emotions. At this stage, the desires and negative emotions are not strong.
- Niroddah: overcome and controlled due to good positive sanaskars.
- Dagda Bija Avastha: State of burnt seed, cannot germinate, so no fear of adverse vritti, or further sanaskars.
