Karma Yoga is a central approach for change and transformation in the Eastern traditions.

Given that Karma-Yoga and Modern Clinical methods have not had a handshake, and yet as both
recognize the unconscious as a primary driver of the human experience, I had a go at it - Looking
for an intersection of theories & practical applications at the individual level and the collective
Well, I did not fall flat on my face and am happy to share some insights from my adventure
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Let me give a 3 minute introduction to the concept of Karma
Karma indicates movement and change - pattern through which visible and hidden causal
forces interact and surface as reality
It includes the combined influence of Physical law, the conscious and unconscious drivers. It also
includes the unpredictable chance element that emerges from complex interactions in an evolving
world. Its the direction in which all things are moving and the process by which new patterns
emerge
It is not destiny this notion is misreading and is an oversimplification the fatalistic interpretation
that tends to get adopted more by those who are uncomfortable dealing with their unconscious and
by those who abhor uncertainty and want absolute cognitive control over their future and are
reluctant to play with possibility, choice and freedom
The methods are systematic but not deterministic. It recognises the generalise-ability of laws but
keeps space open for the unique ways in which these interact in ones individual life and create
possibilities. Its aim is not to predict the future or to determine it - but to get a good-enough
perspective of the present moment so that one can take mindful action with maximum freedom of
choice and ability. Ones Karma (or the possibilities emerging) cant be completely determined but
can be sensed with expanding awareness
Karmas act through traces on the unconscious - Each event, experience, thought and action
creates a ripple, an impression on the Chitta (the unconscious) and this impression is called a
Samskara
The unconscious (Chitta), in Yoga, is nothing more than the sum total of all stored-up karmic
traces from the thoughts and actionsThe tendency to accumulate Samskaras (memory traces
and residue of experiences) is considered its essential property. These Samskaras are layered by
thoughts, actions and experiences and consolidate in the unconscious as archetypes
Samskaras create a pattern that governs the potentiality of future action - The karmic
memory trace (samskara) remains in the unconscious as a predisposition towards doing the same
action or thought again in the future. Once the right circumstances present themselves and the
samskara, like a seed that has been watered and given warmth, bursts forth toward the same kind
of action or thought from which it originated.
Based on early life Samskaras (impressions) and further reinforcements, Vasanas (conditioning)
get manifest as Raga (Desires) and Dwesha (Revulsions) and these provide the emotional energy
and velocity to life along a particular pathway of Karma.
Desire is the first expression of the mind, and it is self oriented. Karma is the rendering of desire
into action.

As the weaver drives his threads into a cloth by means of his shuttle, similarly, the threads that
constitute the fabric of the universe are woven by the shuttle of desire.
(The Mahabharata, n.d.)
Raga-Dwesha (desire-aversion complex) creates cycles and delusions
Inability to come out of the Raga-Dwesha trap leads to loss of freedom and creates repetitive
reflexive patterns of interaction between the individual and the world
Attachment with the body is an important cause of loss of autonomy The unconscious is
handicapped on account of the self being associated and vested with the body as an object. This
investment leads to a fixation for its continuity and leads to the fear of death and irrational desire
of immortality for the physicality of the body and the denial of death.

Ahamkara (Egoism) and association with Objects: is mistaken attribution of outcomes experienced in
reality to self (as its doer and owner). The Ahamkara seeks to impose its will over others in an
attempt to retain control over its own stability and security in an attempt to secure its objects of
gratification and existential security
Not being able to deal with the desires-aversions....the fetishes and the phantastic objects that spin
out transferences and associations spiralling out of control creates the tethering and boundaries of
life.
Yoga comes from the root Yuja (which means to unite). Karma-Yoga begins by recognising the
role of the unconscious mind and how it creates action, identity and reality. And as an
integrated system, this becomes interesting for examining it using the Clinical perspective
Karma Yoga begins with Chitta Vritti Nirodha (channelizing the valencies of the unconscious, not
eliminating desire).

Karma Yoga is the system to manage ones self - This is the key to personal evolution and a way to
avoid getting blocked by limited perspectives of body, cognitive notions of truth, fixed societal roles
and identity not get entrapped and over-determined by drivers that limit choice to allow for
ones life to retain freedom and free choice
Karma Yoga allows one to develop deeper awareness of the unfolding paths towards the horizon of
events in ones life and to take a considered path of action with a unity of the body, emotions,
motivation, purpose all moving in flow.



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How does one make sense of the Program of Karma Yoga through the Clinical Lens. I proposed a
Model to explain the program of Karma Yoga and its key therapies
It has seven dimensions that supports and build on each other

The model has also been shared with you in the handout. This captures the various levels
(awareness, cognition,,,,,,). The program of Karma Yoga works simultaneously and parallelly at all
these levels It becomes interesting to see their closest analogues in Clinical theory and to see the
unconscious mechanisms that it touches upon
1. The first step is becoming the Drashta (witness), watch the thoughts and emotions with
vigilance and introspection....witnessing the complex relationships and movements
being manifested through Karma.
2. The next step after expanding awareness is to reframe the relationship with the body
and its mortality to face ones fear of death and accept ones finitude.
3. After unhinging from the body and its preservation and pleasure as the primary and only
anchor of the self, it is possible to find a bigger, appropriate and authentic role for
oneself- examining ones Dharma (authentic path) and the courage to pursue it. While
reflecting on the Dharma, there is deep reflection on the relationship one has with the
world and external ecosystem, and a closer examination of ones own role and duty, and
especially dealing with the obsessions of the Id and the impositions of the Internalized
Parent.
4. Learning to Manage Ragas-Dweshas (Desire Revulsions) : Pratyahara means to prune
all that you feed to the mind thoughts, ambitions, desires, and associations with
success and failure becoming aware of the karmas, acting on what is usefulthrowing
out the rubbish . Desires cannot and should not be eliminated, but rather changed
qualitatively...channelized or sublimated. Yoga changes the direction of the chitta vrittis
(dispositions of the unconscious). The word that has been used is nirodhah (restraint,
regulation) and not avarodhah (cessation) or virodhah (opposition).
5. Dharana Once the conflicts within the unconscious and with the conscious is resolved
High level of Concentration and excellence of the task become possible. The state of
dhaarana is where the dissipated energies of the mind are gathered together and
focused on one point, one feeling, one thought, and one awareness. One experiences
stillness... discovers strength and resolute willpower, and the freedom to shape or
change the course of events
6. Overcoming Ahamkara (Egoism). One develops anasakta bhava (non-attachment),
subject and object continue to exist, but without causing binding, influence and or
conflict. The Identity is then not rooted in an obsessive compulsive hankering for objects
of consumption, be they physical or symbolic but sourced from ones Dharma.
7. Nishkama Karma Performing actions without an attachment or hankering for the
fruits of action. This is not ignoring results. Rather, find a balanced state of mind poised
to practice excellence. One is not hostage to the outcomes -- it is focused on soundness
(via Dharana) and fairness (Dharma) of process and together they yield good results.








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I will jump to the next part of my study this involved developing a coaching application for
reaching insights and reconstructing the narrative of the unconscious. This involved a projective
tool that used archetypes commonly found in yoga literature, which touches upon the first 4
levels described in the model. This tool when used together with modern clinical approaches
was found to be very effective in facilitating change at the individual level.
Here is a flavour of some of the metaphors that were very useful in uncovering unconscious
material
1. River
2. Tortoise
3. Flame
4. archer
5. Boatman
6. Ripple
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The last part of my study looked at macro social phenomena and used the Karma-Yoga lens
for interpretation and identifying actions for participants and institutions
It makes it possible to reach success, especially one which includes responsible and ethical
behavior, and a life of autonomy and authenticity
1. Using the Karma Yoga model to find ethical framework for technology - Karma
Yoga is a nonobject oriented program, focused solely on the evolution and the
autonomous realization of the full potential of humans. It provides a good conceptual
framework to select appropriate technologies. Especially since they are so ubiquitous and
pervade almost every sphere of our private and public lives often unleashing violence
on account of their improper or instrumental use. I identified a Karma-Yoga Do no Evil
Scorecard A checklist for reflection on technology
2. Markets and participants were involved in a reflexive process which mirrored
concepts of causality in the theory of Karma). Karma Yoga was also useful in
examining the curious case of some successful investors like Warren Buffett
3. Karma Yoga and Ahimsa (non-violence)- Reflective Model for expanding awareness
and avoiding both forms of violence active & passive
Hence it should be pointed out that karma yoga is not merely the domain of monks and
renunciates, but can be practiced in any everyday setting including, in the world of financial
markets and institutions. While it is still used as a way of coaching in Yoga hermitages in India,
my study attempted to open it up to a pragmatic application in any modern context; accessible
to everyone not just to the mystics.
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