sopakramaṁ nirupakramaṁ ca karma tat-saṁyamād aparānta-jñānam ariṣṭebhyo vā
sopakramaṁ nirupakramaṁ ca karma tad-saṁyamāt apara-anta-jñānam ariṣṭebhyaḥ vā
“Karma advances quickly or slowly. From saṁyama on [karma]–and on natural signs–knowledge of death.”

There are two sentences here. The first, sopakramaṁ nirupakramaṁ ca karma, is a statement about karma. Patañjali says that karma can proceed fast or slow, sopakrama, with the krama (from kram, “to step,” meaning here the progression of events), or nirupakrama, against. One meaning of karma (from kṛ, “to do”) is what happens, what we do or what is done to us, and there is a natural progression, a cause-and-effect order to how things unfold. Part of my karma is that I will grow old, my body will age, and I will die. How I live can affect how rapidly or slowly this seems to take place. But it will take place.

Certain times in my life seem to call attention to this natural unfolding more than others. There have been some years that seem so settled, it was as though time had stopped. My children’s early years were like that. Life as it was then seemed like it would always go on as it was doing. I felt I would always live in the house that we lived in then, that the family of grandparents, cousins, aunts and uncles would always feel much as it did then. The past ten years have brought so much change for me it seems that things have speeded up. I live in a new house in a new state. There have been family misunderstandings and schisms. A dear friend died. I have aged.

From saṁyama  on the movement of events, Patañjali says, one gains apara-anta-jñānam, knowledge of the final end. Traditional commentators interpret apara-anta in this context as death, particularly one’s own death. They ask, has the work of my lifetime been fulfilled?

It is essential to most religious and spiritual practice to hold one’s own death before one. In yoga, fear of death (abhiniveśa, see II.9) is considered one of the five afflictions that affect everyone. A goal of practice is to “thin” the afflictions, to lessen our fear not through denial but through presence, understanding, coming into reality.

Pay attention to what happens, says Patañjali here, and watch for ariṣṭa, the signs of death. Derived from rṣ, “to pierce,” ariṣṭa is an omen or portent, generally of a misfortune or death.

What are the ariṣṭa around us now? The 653,00 deaths from Covid in the U.S. alone. The wildfires that have been burning in the American West, not in scattered places for a few days or weeks every few years, but over vast landscapes for months and every year. The Amazon rainforest now no longer absorbs more CO2 than it emits, an astounding benchmark of disaster.

The signs of things ending are all around us. How present are we able to be to this reality? What work might we take up to respond?

Terry Tempest Williams speaks of grief and love as she observes what is unfolding in her powerful essay “An Obituary for the Land,” written in September 2020. “No one is reporting,” she writes, “the smells of burnt feathers or leaves and sap, or the cold hard truth of those who find the missing frozen in their last gestures of escape beneath a blanket of ashes, ashes….”  Williams, a bird watcher since she was a child, is especially attuned to the birds who have gone missing, the hundreds of thousands killed off in the mass fires. It is through her attunement that she can name the ending that we face. We have a terminal disease of solipsism, she says:

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“The effects of action may be immediate or slow in coming: observing one’s actions with perfect discipline, or studying omens, yields insight into death.” — Chip Hartranft, The Yoga Sūtra of Patañjali, p. 52

“Understanding the narration of events gives insight into how things end.” — Matthew Remski, Threads of Yoga, p. 176

“Life and death are two aspects of creative forces. One cannot stand without the other. Hence the process of life cannot be understood without knowing the process of death, and vice versa….At every moment, tissues, cells, body, and senses are passing through life and death processes.” –Sri Brahmananda Sarasvati, The Textbook of Yoga Psychology, commentary on III.23

Questions:
• How well do you recognize endings–of relationships, belief structures, organizations or institutions, stages in life, life itself?
• How have you been witnessing the reality of climate change?
• How might you begin the work of restoration? What are you interested in restoring?
• What practices are supporting you at this time? Is there a practice of observation that you feel called to? Of action?