Death and the Dying Process: A Yogic Perspective

Death and the Dying Process: A Yogic Perspective
Julia Pike
Lesley University

                                                             INTRODUCTION
    When asked what the greatest wonder of the whole world was, King Yudhishthira of ancient India replied, “that we see people dying all around us and never think that we too will die.” (Brahmaprana, 2001, p. 337).  The temporality of mankind’s physical existence is experienced universally, and, at least in the Western world, it is typical for each individual to wrestle with the garden variety of paths to take and belief systems to follow as well as the implications of these decisions.  Many religious groups claim to have evidence of an afterlife, but without the ability to provide concrete evidence of such a realm, faith must come into play as a specific path of life is chosen.  In my paper, I will discuss several yogic perspectives on death, dying, and the afterlife, as well as the implications of these perspectives, particularly as they influence attitudes and the practice of yoga in life.  
    The Bhagavad Gita defines the purpose and implementation of yoga as being “detachment from all sensual engagements … Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head” (1989, 8:12).  As this definition states, yoga is - in its true form - an ascetic discipline, intended to be used as a method of minimizing distractions, decreasing the gratification of carnal desires, and allowing individuals to remain present, focused, and mindful.  Rather than altering senses or experiences using external stimulants like rich or spicy foods, sex, extreme activities, or drugs, yogis are challenged to experience the full range of their emotions as they come about, without falling back on any type of escape.  Because of this calling to experience things authentically, yogis have a unique perspective and experience of death and the process of dying, which serves as an example of thought and behavior for others.  These guidelines of behavior and thought being followed by many yogis are stated or outlined in various ancient religious texts.
                                   SPIRITUAL EXPECTATIONS IN HINDUISM
    In the Bhagavad Gita, a foundational text of the Hindu faith, the expectations for beliefs and practices are discussed in snippets of conversation between Lord Krishna and Prince Arjuna, in which the significance and purposes of yoga and reincarnation, among other topics, are emphasized.  Especially notable is the question Arjuna asks Krishna in the eighth chapter: “how can those engaged in devotional service know you at the time of death?” (Bhagavad Gita, 1989, 8:2). By asking this, Arjuna is essentially requesting guidelines for remaining dedicated to Lord Krishna during the dying process.  To this Krishna replies, “one who, at the time of death, fixes his life air between the eyebrows and, by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, will certainly attain to the Supreme Personality of Godhead.” (Bhagavad Gita, 1989, 8:10). According to the Bhagavad Gita then, dedication to the Supreme Lord and an “undeviating mind” are essential components in facing death.  
                                  VEDANTA AND THE CONCEPT OF SELF
    In the branch of Hinduism known as Vedanta, understanding of life and death is based in an understanding of the self’s purpose.  As human beings, our consciousness centers around the concept of “I”, because this is the identity we have been ascribed and socialized into protecting.  In a sense, this is the only identity we have to attach ourselves to.  In the words of Brahmaprana, “the “I” is the thread of continuity that runs throughout our lives from birth to death” (2001, p. 337).  According to this philosophy, however, our sense of “I” is not the reality of ourselves - rather, the “I” is only a “faint reflection of our true nature” (Brahmaprana, 2001, p. 337).  In this case, the idea of true nature refers to the Atman, or Higher self, which is “unborn and undying” (Brahmaprana, 2001, p. 337).  Our Atman works in conjunction with God, or Brahman, who is the existing reality, or pure consciousness (Brahmaprana, 2001, p. 337).  When we are born, we are ascribed a very physical identity, which grows over time and ultimately eclipses our higher self, because we choose to feed that concept of self (Brahmaprana, 2001).  Rather than self-identifying with a spiritual and eternal consciousness, we tend to see ourselves entirely in terms of our physical and mental capacities.  This breeds more attachment to the physical body and self, distancing any existing association with a spiritual and eternal identity.  
    In a Western culture that is particularly taken with consumption and materialism, we tend to identify ourselves by what Brahmaprana calls our “little ego”, claiming external objects and conditions as our main identities and focusing more on the mind and body than on the spirit (2001, p. 337).  Instead of identifying the self through spiritual characteristics, we identify ourselves by our political party, level of education, or geographical location, none of which pertain to our pure consciousness.  In order to transcend this “little ego” and begin to exist in the Atman, or Higher self, we are required to let go of the connection with the physical and material identity (Brahmaprana, 2001, p. 338).  In a culture that glorifies what is tangible, being in touch with this “pure consciousness” not only takes an element of self-awareness, but also a level of effort in order to achieve it.  Through the practice of yoga, though, this awareness of the true self can be reached.  With this awareness of the true self, identity is rooted in the spiritual and eternal, rather than the “I” consciousness, and fear of letting go of the physical identity is diminished.    
                                   KRISHNAMURTI AND MEDITATION
    Meditation makes up a significant portion of the practice of yoga, and is considered to be an integral piece in developing the “undeviating mind” that is mentioned in the Bhagavad Gita.  In Jiddu Krishnamurti’s book This Light in Oneself, the definition and purpose of meditation are explained in thorough detail.  Although Krishnamurti identifies meditation as many different aspects of mindfulness combined, in one specific section he defines meditation as “the understanding of fear, of pleasure.  Meditation is the thing called love, and the freedom from death, the freedom to stand completely alone” (Krishnamurti, 1999, p. 89).  This definition parallels the expectations of the mind laid out in the Bhagavad Gita, while also incorporating aspects of the self shown in Vedanta.  
    Krishnamurti states, “where there is the activity of the self, meditation is not possible” (1999, p. 71).  Because meditation requires the mind to be emptied of all distractions and preconceived notions, being caught up in the self limits an individual’s ability to move beyond the physical level.  On the other hand, by training the mind to empty itself and let go of this consciousness, it is possible to transcend this base level of awareness in order to work toward a more spiritual and abstract understanding of the self.
    According to Krishnamurti, meditation and mindfulness are the most important part of yoga, but this idea directly contradicts the practice of yoga in Western culture.  In the United States today, yoga is primarily viewed as a physically healthy practice, intended for the improvement of the body rather than the mind.  The idea of a mental exercise as being healthier than a physical exercise is counter-intuitive to Americans, as most aspects of life are evaluated in terms exterior appearance rather than what is internal.  Krishnamurti refutes this idea, however, of our outward based idea of reality, saying “reality is inside the skull” (1999, p. 218).  This idea of reality as internal, however, pervades the majority of Eastern thought, and particularly those operating from the yogic perspective.
                              KUNDALINI AND SPIRITUAL EVOLUTION
    Kundalini yoga centers around the idea of spiritual evolution, and the word “kundalini” itself is defined as “awakened spiritual energy” (Kumar & Larsen, 2007, p. 21). The acquisition of this awakening paves the way for an easy transition into death.  In the words of Ravindra, “difficulty in the dying process is proportional to the level of attachment to the physical world.  Conversely, ease in the process of dying is proportional to the spiritual evolution of the person.” (Kumar & Larsen, 2007, p. 21).  This concept of physical attachment as a barrier in spiritual evolution is one that has remained a common thread throughout the various yogic perspectives we have looked at thus far, and it is especially prevalent in texts that discuss Kundalini yoga.  Several different steps can be taken to awaken spiritual energy, but two of the main components are yoga and meditation.  Kundalini energy is described as being awakened in one of two ways; first, through “active approaches” - visualization, physical exercises, and pranayama - and second, through “passive approaches” such as concentration, surrender, and meditating (Eastman, 1985, p. 38).  As these yogic techniques are implemented, this energy and attachment to the spiritual realm can be reinforced, leaving the physical attachment to dissolve.
                                YOGA AS AN “END OF LIFE” THERAPY
    Now that we have thoroughly addressed the philosophy and faith behind yoga, it is important to discuss some of the established practices in place that assist with death and dying.  Yoga therapy, and specifically what is referred to as “end-of-life” therapy, includes but is not limited to “1) the practice of dying while living, 2) support for individuals experiencing grief and loss, 3) support for individuals experiencing life-threatening illness, and 4) support for those transitioning from physical life to death.“ (Taylor, 2008, p. 97).  These therapies are designed to deal with the various physical, mental, emotional and spiritual aspects of “end of life” care, especially as they relate to preparation for death.  During scheduled therapy sessions, activities such as sharing, centering, body scans and breath scans, pranayama, mudra, asana, and savasana can be used (Taylor, 2008, p. 98).  According to Taylor (2008), the savasana is an essential component of the therapy, as it “provides an opportunity [for the student] to practice moving toward the ultimate letting go.” (p. 97).  By providing this space of experiencing and preparing for the eventual “letting go”, the therapist creates a safe space for the experiencing of the emotions related to the physical and mental suffering associated with dying.  This then helps the student to have an authentic experience without trying to force the feelings out of the way.
    Taylor shows that the idea of life and death as two disconnected entities is a side effect of the lens that we, as Westerners, look at life through.  Our society values youth, beauty, convenience, and speed, and therefore negative feelings such as grief, loss, and dying are seen as situations to move through, not as experiences that are natural and necessary parts of life.  Taylor, however, speaks out against this set of ideals, saying “contemporary society would benefit from a vision of death that is not dissociated from life” (2008, p. 97).  Because Westerners tend to view life - life in the tangible and physical sense - as temporary and a one-time-only occurrence, much weight is added to the situation, and therefore it is avoided entirely.  However, when death is “not disassociated from life” as Taylor says, the dying process can be seen not as the end of a cycle, but the middle of an ongoing one.
    The philosophical tradition of yoga calls students to be “aware of the polarities of life, as
well as the practical art of science and living” and the relationship between life and death can be seen as an unbroken cycle if viewed through a yogic perspective of self-awareness, mindfulness, meditation, and circulation (Taylor, 2008, p. 97).  By providing an atmosphere that cultivates these attitudes and practices, not only toward death but toward living, yoga therapy has the ability to offer a safe healing and learning environment that allows individuals to openly explore the range of emotions and experiences that take place between birth and death.  As stated earlier, the concept of life and death are typically viewed as being at odds with one another, but in the words of Taylor (2008), “yoga allows for the integration of opposites” (p. 102).  By being aware of these opposites, exploration of the balance between them can take place, and a more holistic comprehension of the interrelationship between what appear to be opposites can be reached.  
    The concept of interrelationship and a cyclical route from life to death can be seen in an examination of the Pancha Maya Kosha Model, as outlined by Taylor as well as Dubrovsky.  Dubrovsky explains the according to the kosha model “we are comprised of five dimensions or layers: the physical body (annamaya), the breath or life force (pranamaya), the intellect (manomaya), the personality (vijnanamaya), and the heart, which is the seat of bliss (anandamaya).” (2011).   According to this model, although each of these layers has its own characteristics and can be defined concretely, the movement from one to another is fluid and flexible, and an individual can float between levels of awareness of the self despite having reached “deeper” levels.  Awareness of the paradoxes through each of the koshas allows for movement toward freedom from experiences.  
    According to this model, the student goes through various stages of being as he or she engages in the practice of yoga, getting more and more in touch with each state of consciousness and focus of awareness.  In addition to being exercises of the body, these yogic approaches exercise the mind, stretching it to a place in which it can be self-aware and mindful.  Yoga instructor Arthur Kilmurray stated in an interview, “the foundational work of yoga therapy is staying present, noticing our current perceptions, finding ways to increase sensitivity and stay relaxed”, and these are some of the objectives reached through the use of the yoga practices mentioned above (Kilmurray, 2008, p. 33).  
    But what is the advantage of this self-awareness from the yogic perspective?  “When we are aware of our suffering we have a relationship to it but it is no longer one’s whole identity,” says Kilmurray,“suffering demands that we deal with it” (2008, p. 32).  By going through suffering rather than around it, we learn to process information, emotions, and events not only fro a yogic perspective, but also from a healthier perspective.  While pain is unavoidable, learning coping mechanisms and establishing a support system often proves to be invaluable.  Although we cannot eliminate physical death, we can begin to prepare ourselves for what may come after, as that remains to be seen.
                                                         CONCLUSION
    Although death is an ongoing, universal, and entirely natural aspect of life, the dying process is for each individual overwhelming and full of uncertainty.  Once the dying process has begun, the individual is forced to rescind control over his or her physical body, and the idea of this alone is enough to create severe anxiety and fear.  Often the fear of death itself is minimal in comparison to the fear of what is unknown, uncertain, and out of one’s own realm of control.  Ram Dass once stated that the vast majority of fear lies in the “thought of losing [our] entity-ness”, but according to the yogic perspectives outlined above, this idea of losing your wholeness or conscious self at death is not supported (Dass, 2004, p. 204).  With the proper balance of mindfulness, self-awareness, and yoga practice, this identity crisis can be averted, and the fear of death, stemming from the fear of nonexistence, can be eradicated.  Yoga instructor Gary Kraftsow says, “when you have a life threatening or serious condition, you can’t rely on what you could rely on before.  Yoga is like a raft that can help you go through these things,” (Dubrovsky, 2011).
    In the words of Woody Allen, “It’s not that I’m afraid to die, I just don’t want to be there when it happens” (Taylor, 2008, p. 100).  This sentiment is one that I believe reflects the majority of Western thought on the topic of dying, and it speaks to not only a fear of death itself, but also to the fear of being fully present and resolved to experience what we as a society deem as unpleasant.  Prone to quick fixes, our culture frowns upon the idea of patience or trusting anything other than our own self-sufficiency; both of which are concepts that must be embraced if a yogic approach is going to be taken.  
    Because Western culture relies so heavily on what is concrete and measurable, much of the value of yoga is typically lost in favor of what Anna Dubrovsky refers to as the “notion that yoga is an exercise regimen” (2011).  The paradox that we as Westerners run in to, however, is that we are blocking our own selves from this enlightenment of sorts by remaining contained by this preoccupation with the physical and visible.  It is obvious through every single one of the yogic perspectives previously described that in order to benefit from the practice of yoga, both as meditation and as therapy, it is necessary to let go of our Western perspective of what health is.  “Yoga isn’t about getting to know the postures,” Dubrovsky explains further, “it is about getting to know yourself (2011).
     J.T. Gire of Washington University’s Center for Cross-Cultural Research discusses the cultural aspects of death and dying at great length, coming to the conclusion that although all must eventually face death, the conceptualization of dying, death, and the afterlife by people within each culture creates the driving force behind lifestyle choices and what he refers to as “readiness to die” (Gire, 2002, p. 2).  This idea of being prepared to die is a thread that runs through nearly every piece of research on the yogic perspective of death, and presents itself as an obvious influence on lifestyle choices within the yogic community.  If an individual believes in life after death, certainly he or she will be more likely to care more for spiritual health and fulfillment in this life.  But on the other hand, if higher value is placed upon the physical existence and there is not a firm belief in any life after the present, more emphasis will be placed upon perfection of the body than the mind.
    If an individual is able to take the time and go through the process of un-learning the Western ideals that have become so entrenched within our collective cultural consciousness, it is possible to develop the “undeviating mind” that the Bhagavad Gita speaks of, and to shift our paradigm in a way that allows for a more fluid and abstract understanding of consciousness.  With this new mindset, according to yogic perspective, it is then possible to conquer death, as its power over us is eliminated.                                                           




                                                           References
Dass, R. (2004). Paths to god: living the Bhagavad Gita. New York, N.Y.: Harmony Books.

Dubrovsky, A. (n.d.). Radical Healing: Yoga with Gary Kraftsow « Himalayan Institute. Himalayan
    Institute. Retrieved April 15, 2012, from  
http://www.himalayaninstitute.org/yoga-international-magazine/inspiration-articles/radical-healing-yoga-with-gary-kraftsow/

Eastman, D. (1985, September). Kundalini Demystified. Yoga Journal,64, 37-43.

Gire, J. (2002). How death imitates life: Cultural influences on conceptions of death and dying..Online
    Readings in Psychology and Culture, 14, 1-10.

Kilmurray, A. (2008, Fall). Wholeness as Healing. Integral Yoga Magazine,20, 31-34.

Krishnamurti, J. (1999). This light in oneself: true meditation. Boston: Shambhala.

Kumar, R., & Larsen, J. (2007). The kundalini book of living and dying: gateways to higher  
    consciousness. Delhi: Motilal Banarsidass.

Pravrajika, B. (2001, September). Vedanta: Death and the Art of Dying.CrossCurrents Journal
    of Addiction and Mental Health, 358, 335-340. Retrieved April 15, 2012, from  
    http://www.nyu.edu/classes/gmoran/BRAHMAPRANA.pdf

Taylor, J. (2008). End-Of-Life Yoga Therapy: Exploring Life and Death. International Journal of
    Yoga Therapy,18, 97-103.

The Bhagavad Gita: text translation, and commentary by Swami Sivananda. (10th ed.). (1989).  
    Shivanandanagar: Divine Life Society.