Tapas and the Yogic and Alchemical Fires of Transformation

Tapas is often translated as discipline, austerity, or the willingness to endure difficulty. But when we look more closely at the Sanskrit, which means to burn or build heat, we begin to see that tapas is the fire or drive to follow through, despite our habitual resistance to do so, which then leads to transformation. It is the heat generated through the sustained attention and intention of a yoga practice, a heat that can help us burn through the impurities that obscure our true nature. 

Tapas and the Yogic and Alchemical Fires of Transformation

Tapas is often translated as discipline, austerity, or the willingness to endure difficulty. But when we look more closely at the Sanskrit, which means to burn or build heat, we begin to see that tapas is not simply about forcing ourselves to do something difficult. It is the heat generated through sustained attention and intention in yoga practice, gradually transforming us as we burn through our habitual resistance and the impurities that obscure our true nature. This leads to a familiarity with what reduces pain and an ability to align with best practices to promote our evolution, with ease. As Pandit Rajmani Tigunait writes, the “practice that ignites our inner fire, brings out our inner radiance, and makes us vibrant and energetic is tapas.”¹

Through our sensory organs, we perceive the world and develop habits, desires, patterns of thought, and a sense of “I-ness.” In the yogic understanding, this identification with the movements of the mind, or vrittis, begins to obscure our recognition of consciousness itself. Our thoughts, experiences, desires, and conditioning can begin to feel inseparable from who we are. Over time, our seeing becomes less clear, and we begin to mistake the contents of the mind for the Self and our conditioning for truth. This makes it more difficult to recognize our “essential nature,” which Anand Mehrotra describes as “unbounded awareness.”² As our clear seeing becomes clouded, we also begin to lose our capacity for discernment. As Tigunait describes, we may begin to confuse “sloth with comfort, possession with prestige, consumption with enjoyment, and indulgence with fulfillment…”³ and mistake these things for freedom.

The work of yoga and of tapas starts with becoming familiar with the nature of the mind and how we perceive the world around us. As these processes become clearer, and we understand what pulls us from our clearest mental and physical states, we begin to change. Like gold placed into fire, each encounter with the heat can remove what cannot withstand it, leaving the gold more and more refined. The fire of tapas burns away impurities that contribute to veiled seeing, revealing what was always present.

When phrased this way, we see that tapas has an intriguing connection with the ancient language of alchemy. One of the first stages of the alchemical process is calcinatio, in which matter is subjected to fire until its existing form is broken down. Part becomes ash, and the pure material that remains is ready for further transformation. This offers an interesting way to see the experiential practice of yoga, which builds the heat of tapas.

We carry these patterns in our daily lives as layers of habit, expectation, identity, fear, attachment, and stories about who we believe ourselves to be. Over time, these layers can become so familiar that we mistake them for truth, believing they are inseparable from the self. Tapas consciously brings our attention to this way of seeing. Through yoga practices like meditation, self-inquiry, or simply the decision to remain present with something we would rather avoid, we may start to see some of the things we once believed were essential to our identity as something that is hindering our growth or transformation.

 

 

“The heat is necessary, because through its power the earth becomes freed from darkness and blessed with light instead.”³

 

When we practice consistently and tend to the sacred fire that brings about transformation, we may begin to see the places where our actions don’t align with our intentions. We can see more clearly our own resistance to growth. We notice the patterns beneath our thoughts and reactions, and begin to recognize what belongs to us and what we have inherited from others. Once these things become visible, tapas gives us the ability to continue to burn through the things that are not helpful to our evolution and liberation. It gives us the capacity to work through our resistance to change and our attachment to the comforts of sameness.

We often need to undo patterns, destructive habits, and resistance to change so that we can evolve. With the burning away of unwanted things, making something new becomes possible. When we become less burdened by old patterns, or veiled seeing, the space created through this process allows greater clarity, freedom, and discernment to emerge, along with a deeper capacity to intuit best practices to facilitate evolution and liberation.

Tapas has sometimes been misinterpreted as discipline for its own sake, a form of austere punishment, or the glorification of difficulty, which misses the point. It is more accurately the conscious cultivation of transformative heat, (which in fairness requires discipline). As we tend to the fire consistently, transformation can become less about forcing change and more about allowing what no longer serves us to fall away. When we begin to cultivate integrity from the work of self reflection and correction, the veils of avidya fall away, and we begin to see more clearly.

 

 

References

  1. Pandit Rajmani Tigunait, The Practice of the Yoga Sutras: A Guide to the Ancient Teachings on the Yoga Sutras of Patanjali. p. 5.
  2. Anand Mehrotra, Patanjali’s Yoga Sutras: Padas 1 and 2, p. 17.
  3. Tigunait, The Practice of the Yoga Sutras, p. 7.
  4. Salomon Trismosin, Splendor Solis: Alchemical Treatises of Solomon Trismosin, trans. J. K., London: Kegan Paul, Trench, Trübner & Co., 1920, p. 34.

Additional reference: Sri Swami Satchidananda, The Yoga Sutras of Patanjali.

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