I am not the body and the ego

 

"Especially the opening of the sixth (third eye) and the seventh (crown) chakras can lead to perception of things so powerful that it can be like the opening of Pandora’s box. To stay on the safe side we first have to become a fully integrated and mature human being, which is achieved by opening chakras two, three, and four. Especially opening the fourth, the heart chakra, enables us to relate to others and ourselves from a position of love. Not to open these chakras is like building the walls and roof of a house without putting in the foundations first. It is prescribed therefore that one does the groundwork first, establishing oneself in the lower four limbs, which has a solidifying effect. There are certain problems associated with the other end of the ladder, though. For example the practice of asana bestows certain powers, which can lead to an increase of I-am-ness or ego (ahamkara). Practicing to look good in the postures, to be better than others, to increase self worth or to gain the approval of the teacher are all egoic reasons. Egoity (asmita) increases by maintaining identification with the body. In due time egoity must be reduced by practice of the higher limbs, which has a transcending effect. In other words they teach that I am not the body and the ego. If one develops a powerful practice of asana and pranayama only, one can easily, seduced by the arising powers, become an egomaniac and even more deeply enmeshed in conditioned existence. To counteract this egoic tendency, the higher limbs need to be included from a certain point onward. The combined practice of all the limbs will remove the impurities, and all shortfalls like schizophrenia and egomania will be avoided. What are the impurities? They are chiefly the afflictions, which are ignorance, egoism, desire, aversion, and fear. Removed together with them are subconscious imprints, their resulting conditioning, wrong perception of reality, and karma resulting from past actions. These impurities cover the light of knowledge, and once they are removed it shines like a lamp that was previously covered by a veil. The highest expression of the light of knowledge is discernment (viveka): the ability to discern between what is real and unreal, self and nonself, permanent and transitory. Patanjali has thus explained the entire whys of the practice. He will now turn to the hows."

from "Ashtanga Yoga: Practice and Philosophy" by "Gregor Maehle"