Patanjali outlined what he called Ashtanga Yoga, or the
“eight-limbed” Yoga. Ashtanga Yoga (not to be confused with a
recently founded school of Hatha Yoga by the same name) is a
classification of the eight stages on the route to
Self-realization. It provides not
only an invaluable “road map” of where we are going, but specific instruction on what
we must do to achieve the state of yoga (union with the Infinite.)
Yama and Niyama
The first two limbs concern
outward behavior and, more importantly, the inner attitudes
which lead to outward behavior. Certain kinds of thoughts and
actions are discouraged, while others are encouraged.
Literally, these two stages mean the don’ts and the do’s on
the spiritual path. They are, one might say, the Ten
Commandments of yoga.
These two limbs comprise five yamas and five niyamas, which
should be practiced regardless of outward circumstances.
Acting in accordance with these principles allows one to live
in deep harmony with the universe; mastery of each of these
principles brings certain powers, which are also listed below.
The first two stages, yama and niyama, are
necessary for any real progress in the postures. Without
them the postures become simply a system of calisthenics
good for a few muscles and bones, but not much more.
Asana
Patanjali simply meant the ability to sit in such a way as to be “steady and
comfortable”: in Sanskrit, sthirasukhamasanam. The perfected “state” of asana is the
ability to sit completely motionless for at least three hours. Patanjali was not talking
about Hatha Yoga here; as noted before, he didn’t even mention Hatha Yoga in his
sutras. In fact, only two sutras even mention the word “asana,” and only three others
refer indirectly to it. Practice of the yoga postures is helpful for achieving the state of
asana, but it is not essential.
The next stage, asana or physical stability, is
necessary also. If one practices the postures hastily and
restlessly, the benefits that he receives from them will be
minimal. One must practice slowly, hold each posture for a
time, and above all maintain an attitude of physical
relaxation and control.
Pranayama
This refers not just to techniques, but to the state of energy
control, in which the body’s energy is harmonized to the point
where its direction is reversed; it no longer flows outward
toward the senses, but inward toward the Divine Self.
Patanjali gives no detail of specific pranayama techniques; in
fact, only six sutras even mention pranayama. The techniques
commonly called “pranayama” in Hatha Yoga are usually
breathing techniques since there is a link between prana (energy), breath and mind. However, this is a
limited concept of pranayama; there are many other forms. For example,
Paramhansa
Yogananda’s Energization Exercises also are pranayamas, for they both recharge the
body cells with prana and teach us how to control its flow.
Prana does mean breath, but only because of the close
connection that exists between the breath and the causative
flow of energy in the body. The word prana refers
primarily to the energy itself. Pranayama, then,
means energy control. This energy control is often effected
with the aid of breathing exercises. Hence, breathing
exercises have also come to be known as pranayamas.
An understanding of pranayama, also, is essential
to hatha yoga, not only because of the breathing
exercises involved, but also because, until one is aware of
the movements of energy in the body, and of the effect of
the postures upon those movements, one cannot attain the
deeper benefits of hatha yoga.
Pratyahara (lnteriorization of the Mind)
With energy having been directed inward and upward toward the brain through
pranayama, it then becomes necessary to direct the energy inward in the brain, rather
than letting it flow outward toward objects of thought and thus mental restlessness. This
interiorization is the state of pratyahara, the state of withdrawal of the mind from external objects and experiences.
Pratyahara (interiorization), too,
is necessary. Unless one interiorizes his consciousness while
performing the postures, the benefits he derives from them
will be superficial. It is a good practice, therefore, before
beginning the postures, to calm oneself within and without, so
that when he begins his "daily dozen" his mind will be in a
state of quasi-meditation. What one is striving to accomplish
with the postures is to make himself over anew. Here, then, we
see the value of dhyana in the practice of the yoga
postures. Every posture is associated with certain mental and
spiritual states which, if one meditates on them while doing
the posture, will come to him more easily than if he goes
through the postures absent-mindedly, or thinking only of
their physical benefits.
Dharana (Concentration)
The stage where the mind becomes fixed one-pointedly; no disturbances due to sensory
input, and no restless, outward thoughts.
Contemplation, or fixed inner awareness so one may have
been aware of inner spiritual realities—the inner light, for
instance, or the inner sound, or deep mystical
feelings—before reaching this stage, but it is only after
reaching it that one can give himself completely to deep
concentration on those realities.
Dhyana (Absorption, True Meditation)
One becomes absorbed into and identified with the object of
concentration. Individuality begins to expand into identification with a universal quality, such as one of the eight
aspects of God: peace, calmness, light, sound, love, joy, wisdom and power. This is the
state of true meditation.
By prolonged concentration on any stage of
consciousness, one begins to assume to himself its qualities.
By meditating on sense pleasures, the Inner Self comes to
identify its happiness with the gratification of those
pleasures; the individual loses sight of the indwelling Self
as the real source of his pleasures. By
concentration on our personal faults, we only give strength to
those faults. (It is a serious mistake continually to call
oneself a sinner, as many orthodox religionists would have one
do. One should concentrate on virtue if he would become
virtuous.) By concentrating on the inner light, then, or upon
any other divine reality that one actually perceives when the
mind is calm, one gradually takes on the qualities of that
inner reality. The mind loses its ego identification, and
begins to merge in the great ocean of consciousness of which
it is a part.
Samadhi (Oneness, Superconscious Union of the Soul with God)
Ego consciousness is dissolved. One’s identity is universal and there is a perception of
oneness with the whole universe and the Creator of that universe. There are two stages
of samadhi: sabikalpa samadhi, in which one must remain fixed in a breathless, motionless
state of meditation, and nirbikalpa samadhi, in which one remains in universal oneness
whatever the outward activity may be.
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