Yoga: A Look At Different Types Of Yoga And Yoga Asanas
(This is an excerpt from a University Of Metaphysical Sciences course at www.umsonline.org,
please feel free to visit the school website)
Introduction
Gurus & Yoga
Different Types Of Yoga
The 5 Points Of Yoga
The Eight Limbs Of Raja Yoga
Patanjali's Yoga Sutras
English Translation Of Patanjali's Yoga Sutras I-IV
Book I: Consciousness & Superconsciousness (Samadhi Pada)
Book II: Ways To Attain Yoga (Sadhana Pada)
Book III: Powers (Vibhuti Pada)
Book IV: Liberation (Kaivalya Pada)
Hatha Yoga Pradipika
Hatha Yoga
Asanas
How To Make Sense Of Modern Yoga Practices
Conclusion
Suggested Writing Exercise For Yourself
Bibliography
Written by Christine Breese, D.D., Ph.D.
Introduction
Yoga is an ancient system for developing health and well-being. It has been the foundation for many spiritual seekers in their search for truth and understanding of the self. Not only have people on a spiritual path sought the benefits of yoga and the spiritual gifts it has to offer, but so have modern day ordinary people of all walks of life, even those who are not on a spiritual path and only desire to achieve the physical health that practice of yoga can bring.
When most people think of yoga, they think of India. Sure enough, India is the originating country from where yoga comes. Everyone in India is familiar with yoga, and almost all have been exposed to it in some way or another. It is part of their culture, just as the spiritual teachings are a common part of each individual's life. In Western civilization, places like Europe, the USA, Australia, and other countries of the like, spirituality in the daily life has been somewhat lost, replaced by technology, science and materialism. However, India has never lost its spiritual heritage and the focus on spiritual well-being. Even the common street person in India can exhibit extraordinary spiritual powers because spirituality is such a focus. Of course, not every individual is focused on their spiritual search in India, but more consider it than the individuals living in most countries that have so many other distractions.
People also think of postures when they think of yoga. Some of these postures are quite contortionist while others are very basic and easy. There are many levels of these postures, from beginning to advanced. Advanced yogis are truly amazing, and can wrap themselves up like a pretzel! For those of us less physically fortunate, beginning poses may be all we are ever able to achieve, but those can keep a person busy for a lifetime, and the goal can still be reached, even without being able to perform advanced poses, the goal being the focus of the mind and body into stillness. However, yoga is far more than just postures, although postures are a large part of the entire practice of yoga. There are many kinds of yoga, and each of them are meant to harness energy and direct it.
Yoga means "union" or "to unite." It also means "to yoke," which implies that yoga harnesses energy and directs it somewhat, just as the powerful oxen wearing a yoke are harnessed and directed when plowing a field. Yoga harnesses your energy and directs it to bring about your awakening—enlightenment, if you will. It does not guarantee enlightenment, although some yogis might say that it does, for if you stick with it long enough, enlightenment is inevitable. However, one could read a book on physics, but still not understand it even after much study has been done. Yoga does take some insight and understanding to bring about enlightenment, and of course it is only one path among many can that bring one to realization of the self.
For those who feel that a path in yoga will serve in their spiritual search, here is an introduction to the subject of yoga. It will give one an idea of what yoga is all about, what it offers, and how to practice it. This course is in no way exhaustive, and only touches the tip of a huge iceberg. There are vast amounts of information in the world about yoga, and I encourage you to delve into its secrets as much as you can. If nothing else, yoga will bring about a healthy body and a clear mind, a great platform from which to perform the spiritual search that leads you in a circle back to yourself!
Gurus & Yoga
Traditionally, the god Shiva is regarded as the original Guru and founder of yoga. It is said that the teachings of yoga were passed down from Shiva to the world. Shiva, in the ultimate sense, represents the pure consciousness out of which universes are unfolding, and the state that all beings are destined to return to. Therefore, yoga is the means of attaining oneness with Shiva, or pure consciousness.
It used to be that one had to learn yoga from a teacher. Long before books were ever available, yoga was a secret teaching that only those who were lucky enough to find a teacher were able to learn. It was passed down to a student in a direct line, or "lineage," and was called the "golden chain." This chain goes all the way back to Shiva or at least an originating character of a particular yogic style. Now is a time when yoga is available to all, and the teacher or guru is no longer needed, since all the teachings are now in print. It still never hurts to have a teacher if you find one. If you are able to pay for yoga classes and find a teacher you like, by all means take advantage of the wonderful opportunity.
Gurus prepared their students for the deeper teachings by teaching them yoga first. The student had to display prowess in the field of yoga before being allowed to move on into more secret teachings. Even yoga itself held secret teachings that the student was not allowed to receive until balance in the postures, clarity in the mind, and stamina were clearly displayed. Gurus felt that if the student could not make it through the "boot camp" that beginning yoga was, then he or she did not have what it took to learn the mysteries of the universe. Only when one could override one's own will, surrender, or keep the self applied even when quitting seems the thing to do, only then could the student be purified and ripe for the mystery teachings.
If you wonder about a teacher and whether he or she is teaching yoga the way it should be taught, let a little time of practice go by and then check your results. It your teacher is passing yoga on to you correctly, then your results should be what the teacher promised. Practice everything the teacher teaches you and see what happens. If you find yourself without benefit, then this teacher is probably not the right one for you.
You can be your own teacher by buying books on yoga and practicing the poses yourself. Make sure you have a mirror in at least three directions so you can check your poses. It is important to check yourself and make sure you are doing the poses right. You may think you are doing the poses correctly, but when you look in the mirror you will see that your hip is lower than you thought, or that your torso is twisted when it should be straight, or that you are not parallel to the floor like you should be. It is difficult to gage how well you are doing a pose when you are not able to see yourself. This is mostly what the teacher is there for—to make sure you are doing the poses correctly and to adjust you if you are doing them wrong. So be the teacher for yourself and check your postures in a mirror as you practice. Of course, practicing yoga without a mirror, if one is not available, is better than no practice at all!
There are many methods of yoga, and several people have re-invented their version of yoga and made it quite famous. For instance, Bikram's yoga has gained great popularity, Iyengar yoga has become well-known, and Anusara yoga has as many as 1200 teachers and 100,000 students worldwide. These are only three of many more in this category. These are systems developed by someone who felt that yoga should be practiced a certain way, the asanas adopted in a certain order, or the mind-set should be focused in a particular manner. None-the-less, all these types of yoga serve different types of people who want to practice yoga. Some like the hot, warrior yoga like Bikram's yoga or Ashtanga yoga, others like it more gentle and slow, something that can be relaxed into and meditated upon. Either way, yoga has much to offer, and there are so many variations that each person is bound to find one or two that fit their personal style preferences. One thing is certain, and it is that the more you give to the practice, the more you get out of it, as with all endeavors to learn new skills and abilities.
Many teachers call the same asana by different names. Some even have slight variations on how to practice the same pose. No matter what the name or the structure of the asana is, it will bring your physical body under willful discipline, which in turn harnesses the mind, creating focus and stamina. This is the whole point of yoga, to bring a centeredness at the physical and mental level so that the spiritual level might be experienced in a more balanced way.
Different Types Of Yoga
You have been introduced to this concept in other UMS courses, but now we will take a closer look at what the Eight Limbs Of Yoga are. There are several types of yoga. The four main paths of yoga are Karma Yoga, Bhakti Yoga, Jnana Yoga and Raja Yoga. However, there are eight altogether. They are the following:
Raja Yoga/Ashtanga Yoga: Raja yoga has to do with refinement of the personality through the eight limbs of yoga. Ashtanga yoga and Raja yoga are often interchangeable with each other, and follow the same principles. These teachings about yoga are based on Patanjali's yoga sutras, which will be covered later in this course. Patanjali is considered the collector of these yogic teachings many years ago. (Sutra means "thread;" a sutra could be considered a stream of consciousness or thought.) We will cover Raja yoga in more detail as this course unfolds, but for now, in a nutshell, Raja Yoga is a system of eight limbs of yoga, broken down into steps toward enlightenment. Each will be explained in greater detail in a moment.
The Eight Limbs are:
- Yama (principles, restraints, don'ts)
- Niyama (personal disciplines, observances, do's, practices to perform)
- Asana (yoga positions or yogic postures, what you might normally think yoga is)
- Pranayama (regulation of the breath, using the breath to control consciousness)
- Pratyahara (withdrawal of senses, stilling the mind and looking within)
- Dharana (concentration on object, focus and one-pointed consciousness)
- Dhyana (meditation, self inquiry, self introspection)
- Samadhi (superconsciousness, non-duality, one with God)
Hatha Yoga: Hatha yoga, part of Raja Yoga in the asanas section, is the most physical aspect of yoga, and is what most people think of when they hear the word yoga. Ha means "vital force" and tha means "mental force." Some also say that ha means "sun" and tha means "moon." Ha is also described to mean ida nadi (moon) (remember from your Chakras & Auras course about the nadis, the channels that travel up the spine). Tha means pingala nadi (sun). The idea is that hatha brings together the opposing opposites and unites them. Hatha Yoga Pradipika is the authentic and oldest text on which hatha yoga is based, written by Swami Swatmarama in 1200 AD.
Hatha Yoga includes:
- Yogasana (yoga positions, asanas)
- Six shatkarmas (detox techniques, practices for purification of the physical and mental bodies)
- Mudras and Bandhas (energy harnessing and release techniques)
- Pranayama (breathing practices)
Mantra Yoga: This is a method of harnessing the mind to be still while a part of it repeats a mantra over and over until it is still. We covered this subject in the Mantras & Mudras course here at UMS, so refer to it for more details. A mantra is often a Sanskrit word or phrase and originates in the Vedic sciences. Tantra also uses the concept of mantras to achieve the goal of stillness. It is also called Japa yoga. (See the UMS course Mantras & Mudras)
Bhakti Yoga: Bhakti yoga is a path of devotion and complete surrender to God, or even a teacher or guru. This is a situation where a person is very trusting of the object of faith. People who are devoted to their spiritual teachers are practicing Bhakti yoga, as are the people who think of nothing but God, supreme being, and how he or she can serve that supreme being on Earth.
Karma Yoga: This is a path of right action. Selfless work is the goal, in service to humanity and its awakening. Karma yoga is also used if one believes he or she has a debt to repay to others or to society because of past life infractions. Karma yoga can alleviate outstanding balances, technically, in karmic debt. There is some argument as to whether any of us actually has a karmic debt or not, but either way, selfless giving is the point. It is to become a vessel for the divine to come through and manifest itself on the Earth as a helper to others, and at the same time free its practitioner from the bonds of negative karma.
Jnana Yoga: This is the path of the intellectual. Jnana yoga entails collecting knowledge and turning it into something that can be used in a practical way. Jnana literally means "knowledge." This includes knowledge of the self, the world, the universe and how the mysteries work in human reality. It also includes developing the intuition and sensing mechanisms so that direct knowledge from the Source can be absorbed, for it is believed that all knowledge lies within each of us and can be accessed once we know how.
Kundalini Yoga: This kind of yoga works with the chakras, the aura and the nadis, the three channels that run up along the spine. The most focus is on awakening and stimulating the upper chakras, thus bringing about peak spiritual experiences. (See the UMS course Chakras & Auras)
Kriya Yoga: Kriya means "movement, activity" as pertaining to consciousness, not the body. There exist about 70 kriyas, but only 20 of them are commonly known, and they are still somewhat protected secrets by some communities. I snuck a peek at them myself, however, and found that they are found in the public view quite easily. Two types of Kriya are well-known the world over, that of Paramahansa Yogananda, a yogi who brought Eastern Indian teachings to the west in the 50's, and Swami Satyananda Saraswati, who compiled them from secret teachings taught in the Yoga & Tantra Shastras.
Swara Yoga: This yoga has to do with sound. It is a discipline of observation, control, and manipulation f the body and consciousness. The breath is related to the movement of the tides, the rising of the sun and moon, the seasons, and the physical and mental bio-rhythms on any given day. Sound is used to deepen one's experience through chanting "om" (aum), sacred songs, listening to sound, etc.
The 5 Points of Yoga
The teachings of the Sivananda Yoga Vedanta Centers, as explained by the founder and guru Swami Vishnu-devananda, have five points of yoga that are met through various practices. These points are:
1. Proper Exercise (Asanas):
A true yogi realizes that the physical body is a vessel for the divine, and it is meant to be active, exercised regularly and nurtured in order to experience a fully conscious state on the Earth free of illness and disease. If not exercised properly, the body will not be a pleasant place for consciousness to have its experiences. Proper exercise entails practice of at least 12 basic postures, which are:
- Headstand (Sirshasana)
- Shoulderstand (Sarvangasana)
- Plough (Halasana)
- Fish (Matsyasana)
- Forward bend (Paschimothanasana)
- Cobra (Bhujangasana)
- Locust (Shalabhasana)
- Bow (Dhanurasana)
- Spinal twist (Ardha Matsyendrasana)
- Crow pose (Kakasana) or Peacock pose (Mayurasana)
- Standing forward bend (Pada Hasthasana)
- Triangle (Trikonasana)
These asanas are but 12 of approximately (according to ancient scriptures) 8,400,000 postures! However, practicing only a few brings great benefit. The Sun Salutation is often a daily practice and can be done fairly quickly without special arrangements for a long session in yoga. I suggest you look up and print out a copy of the sun salutation sequence from the internet. It is easy to find, and the postures give maximum benefit for a minimum amount of time and practice.
2. Proper Breathing (Pranayama):
Proper breathing increases vitality, mental clarity, and general well-being. The lungs should be used to their maximum capacity and the breath should be controlled and used to achieve certain states of consciousness. There are three types of breathing:
- Clavicular breathing, which is shallow and only the shoulders and collarbone rise and fall. This is the least efficient way to breathe and get oxygen into the blood
- Thoracic breathing uses more of the lungs, but is still an incomplete breathing method. It uses the upper chest as did clavicular breathing, but does go down into the rib cage a little more.
- Abdominal breathing is the most efficient breathing style, and it reaches to the bottom part of the lungs, filling every area of the lungs with air, rather than only parts of the lungs. If you watch a child breathe, this is how youngsters breathe before they learn to be stressed out. Breathing is slow and deep and uses the largest part of the lungs.
To learn proper breathing, put your hand on your belly and make sure that your belly is rising and falling as you breathe. Breathing controls the mind, and thus, control of the breath goes hand in hand with enlightenment.
3. Proper Relaxation (Savasana):
The nervous system can only be rejuvenated during deep relaxation, and an inner sense of peace. Many methods of relaxation have been devised by the teachers of the past and serve as powerful techniques even in the modern era. Your ability to do efficient work is hampered when moments of relaxation are not taken when they are needed. Even while at rest, many modern-day people have tension in their muscles that they do not even know is there. It is important to learn how to economize our energy and use only the energy necessary to accomplish the work we need to do, rather than waste it uselessly in moments when we are not getting work done. Not only physical activity consumes energy, but also emotional and mental activity consume energy, especially if it is negative.
There are three states of relaxation that must be reached in order to completely rejuvenate your energy. The first is physical relaxation. My favorite method of physical relaxation is to relax each muscle starting with the toes and moving up to the top of the head. This creates a deep state of physical relaxation, and you will feel heavy or light, depending on your perspective.
The second form of relaxation is mental relaxation. This is the time to stop thinking altogether, even if a lot of things have to be figured out. Sometimes, stopping the process of thinking creates an open doorway for a true thought to come through, a completed thought that will solve your problem. The mind can act like a cistern, catching completed thoughts from the depths of your own wisdom, much the way a cistern catches rainwater. Having a calm mind conserves energy and creates the open pathways necessary for higher wisdom to come through.
The third stage of relaxation is spiritual relaxation. This is where you take a break from your identity as the human self that you always think of as yourself. Every once in a while you should remove yourself from the body and the mind, the ego consciousness. Reconnect at least once per day, even if only for five minutes, with the One Self that you truly are, and rest in the sanctuary of pure consciousness with no human identification, per se. When you come back to the human identity, you will come back refreshed and ready for all the challenges that it brings.
4. Proper Diet (Vegetarian):
Foods affect our mind, emotions, and our physical body. For maximum well-being and spiritual awareness, a vegetarian diet is absolutely necessary in the yogi's lifestyle. Harm toward animals is karma-inducing and causes toxins in the physical body. The yogi is aware that all one's actions affect others, and the act of eating meat causes great unhappiness for another being. The animals are not giving up their lives willingly! A yogi should eat simply, foods should be organic and clean, and reverence should be the attitude one approaches food with in all circumstances. Processed foods should be avoided, and nature's gifts should be consumed. A yogi also consumes less than a normal person. One should never eat to the point of being over-full. A good rule of thumb is to never eat anything bigger than your fist in one sitting, and definitely not more than two fists. The yogic diet assists spiritual blossoming and awakening. Ayurvedic approaches have often been the basis for a yogic diet.
5. Meditation (Dhyana):
In order to be vibrant, healthy, and peaceful, a joyful mind is of utmost importance. If there is anything but joy, then one must induce self inquiry and find a way to make peace with that which is at war within the self. A quiet mind can only be achieved through regular practice of meditation. A common analogy used to help explain how the mind works is the analogy that entails the still pond or lake. When the lake is calm, the bottom can be easily seen. When there are waves and ripples, even if the water is still clear, the bottom can not be seen. A thought can be likened to a stone being thrown into the clear pond, and therefore the ripples ensue.
Still mind can be achieved by either focusing the mind on something outside of the self, or focusing the mind on the self inwardly. Meditation is something we all do, even if we don't know it is something that we are doing. If you are focused on an activity, and you are thoroughly enjoying that activity, your mind is most likely not moving at all. Your mind is still. All of us have had this experience at some time or another. We have all noticed at sometime or another when time has passed and we didn't even feel it go by. When the mind is still, time is irrelevant. You already have the ability to have is still mind. It isn't something you have to learn. However, you may need to practice it more often. In meditation, you can achieve lasting happiness and absolute peace that cannot be achieved in the human mind, no matter how pleasurable a passing moment might be. Meditation takes one beyond the human mind by turning the mind's concentration onto consciousness itself. This is the key to future happiness. Meditation is the most powerful medicine of all.
Here are 14 points of meditation offered by the Sivananda Yoga Vedanta Centers:
- The regularity of time, place and practice are important. Regularity conditions the mind to slow down its activities with a minimum of delay.
- The most effective times are early dawn and dusk, when the atmosphere is charged with special spiritual force. If it is not feasible to sit for meditation at these times, choose an hour when you are not involved with daily activities, and a time when the mind is apt to be calm.
- Try to have a separate room for meditation. As meditation is repeated, the powerful vibrations set up will be lodged in the area; an atmosphere of peace and purity will be felt.
- When sitting, face North or East in order to take advantage of favorable magnetic vibrations. Sit in a steady, comfortable, cross-legged position with spine and neck erect but not tense.
- Before beginning, command the mind to be quiet for a specific length of time. Forget the past, present and future.
- Consciously regulate the breath. Begin with five minutes of deep abdominal breathing to bring oxygen to the brain. Then slow it down to an imperceptible rate.
- Keep the breathing rhythmic, inhale for three seconds and exhale for three seconds. Regulation of breath also regulates the flow of prana, the vital energy.
- Allow the mind to wander at first. It will jump around, but will eventually become concentrated, along with the concentration of prana.
- Don't force the mind to be still, as this will set in motion additional brain waves, hindering meditation.
- Select a focal point on which the mind may rest. For people who are intellectual by nature, this may be the Ajna Chakra, the point between the eyebrows. For more emotional people, use the Anahata or Heart Chakra. Never change this focal point.
- Focus on a neutral or uplifting object, holding the image in the place of concentration. If using a Mantra, repeat it mentally, and co-ordinate repetition with the breath. If you don't have a personalized Mantra, use Om. Although mental repetition is stronger, the mantra may be repeated aloud if one becomes drowsy. Never change the Mantra.
- Repetition will lead to pure thought, in which sound vibration merges with thought vibration, without awareness of meaning. Vocal repetition progresses through mental repetition to telepathic language, and from there to pure thought.
- With practice, duality disappears and Samadhi, or the superconscious state, is reached. Do not become impatient, as this takes a long time.
- In Samadhi, one rests in the state of bliss in which the Knower, the Knowledge, and the Known become one. This is the superconscious state reached by mystics of all faiths and persuasions.
As you can see, yoga entails far more than just physical postures and poses. Yoga is an all-around program for health and well-being of the body, mind, emotions, and spirit. It entails several methods of harnessing one's energy and bringing together the opposites within oneself.
The Eight Limbs of Raja Yoga
Let's take a closer look at Raja Yoga, which is a series of principles that are meant to purify the body, the emotions, the mind, and lead one to enlightenment. The Yoga Sutras by Patanjali Maharishi explain the Eight Limbs.
- Yamas: Yamas are all about standards, integrity, honesty and ethics. Literally, yama has the meanings of "rein, curb or bridle oneself, restraint." These are rules for proper conduct in society and in life. This yoga deals with the personality and the lower nature. This is a set of "don'ts" and "no no's." The famous quote, "do unto others as you would have them do unto you" is at the core of the purpose of yamas. The five ideals are:
- Ahimsa: (non-violence, compassion, non-harmfulness) This is more than just non-violence. This is actual compassion for all living things. This is literally an inability to do harm in to any creature, not even an ant. When a person saves spiders and flies from the house, this is ahimsa. It also includes non-violence to the self, like refraining from self-abusive or self-depreciating dialogue. It is not passive, however, and one practices the attitude of being willing to help when help is needed by others, and not passing them by.
- Satya: (truthfulness, integrity, honest communication) Satya means "to speak the truth."Speaking the truth sometimes can cause harm, so whenever this is the case, since it would violate ahimsa, it is better to say nothing at all. Satya is a commitment to truthfulness, no deception, no exaggerations and no gossip. We must think before we speak.
- Asteya: (non-stealing, not taking advantage of others, consideration) Steya means "to steal." Asteya means "non-stealing." We must not take advantage of other people, even if they are naïve, and refrain from taking anything that does not belong to us if it is not freely given by its owner. This also has to do with being considerate to others and not being an "energy vampire" on their time and resources. It includes not stealing the ideas of others as well.
- Brahmacharya: (continence, moderation, control of the senses) For many, the obstacle on the path to enlightenment has been the senses. The senses tempt and invite distraction. Addiction to the pleasure of the senses blocks awakening. This yama most often is known to mean abstinence from sexual activity, refraining from gluttony, lust, and staying focused on the goal of spiritual awakening. Living in excess is a violation of this yama.
- Aparigraha: (non-covetousness, non-materialism, non-greed, non-possessiveness) This means to live simply and take only what you need. It is important not to take advantage of the situation or be greedy. Be fair, and refrain from exploiting for the purpose of material gain. Hoarding material things means that one does not have faith in the source to provide for the future. The yogi embraces change and impermanence, and does not fear for survival by thwarting and coveting material wealth and belongings.
- Niyamas: These are the "dos" in the Eight Limbed Path Of Yoga. These are personal observances, rules or laws that the self should be governed by. Literally, niyama means in Sanskrit "rules or laws." These are also divided into five categories. These are:
- Sauca/Saucha: (purity, inner and outer cleanliness) Outer cleanliness has to do with personal hygiene and general good grooming. It also means to have a clean environment and orderly surroundings. Inner cleanliness has to do with the right diet, right exercise, and toxin removal, all of which in turn create a healthy mind.
- Santosa/Santosha: (contentment, acceptance of what is, humility) We must be at peace with what we have and refrain from being depressed about what we don't have. To find contentment even if life is not perfect, this is santosa. We are where we are for a reason and there is a purpose to life's challenges. It may even be karma. We must be willing to accept what happens and be grateful for what we already have, for there is always someone who has it worse.
- Tapas: (austerity, self discipline, pay attention) Literally, it means to heat the body and cleanse it. It also means to burn up our desires that stand in the way of the ultimate goal of becoming one with the Source of Self. We must also pay attention to all our habits, what we eat, how we breathe, in general—mindfulness. It is about self-discipline and staying in shape in body, mind and emotions.
- Svadhyaya/Swadhyaya: (study of the sacred texts and self study) Sva means "self" and adhyaya means "inquiry" or "examination," thus self-inquiry by self-examination. Part of examining the self includes learning about scriptures and sacred writings, and excepting the teachings of spiritual teachers. Anything that cultivates self inquiry and self-awareness is svadhyaya in action. Going to satsang, reading spiritual books, journaling, and other inwardly focused activities to enhance spiritual understanding of the self are in this category. I always say, "If you want to know who God is, study yourself."
- Ishwara Pranidhana: (constant awareness of the divine Presence, surrender to God's Will) This literally means "lay all your actions at the feet of God." This is awareness of the Oneself in everything and our awareness of our self as part of God. Here, we let go of the illusion that we are in control and surrender our will to a higher (deeper) force. Meditation every day on recognizing ourselves as part of a larger force is imperative for vigilance and discipline in this niyama.
- Asanas: Asanas are the body postures that everyone thinks of when they think of yoga. This is the physical part of yoga discipline. Asana means "staying" or "abiding" in Sanskrit. Therefore, asanas are physical postures that one must hold for a while, building strength and stamina. One stays between the states of activity and non-activity, a balance between movement and non-movement. Poses challenge not only the physical body but also the mind and the emotions. Different poses challenge the mind to either surrender or strengthen its will. Control of the self in all aspects can be developed through the physical poses. It causes us to override the physical body. The mind naturally quiets, the emotions eventually accept, and the body is shaped and given steadfastness. The challenge of asanas causes one to become quite grounded. When asanas are mastered, we have mastered the opposites within ourselves. This is fertile ground, according to Patanjali, for evolution and the blossoming of awareness. We will cover asanas in more detail shortly.
- Pranayama: Pranayama has to do with breathing and control of prana through breathing exercises. It is practiced together with asanas, and is intended to bring one to the point of being able to control the life force of the physical body. In turn, theses exercises of inhalation, retention and exhalation of the breath cleanses the body and increases vitality. It also alters the consciousness and prepares it for meditation. These breathing exercises are covered in detail in the UMS course Pranayama.
- Pratyahara: Ahara means "nourishment" and pratyahara means "to withdraw oneself from that which nourishes the senses." This means withdrawing from the world regularly for retreats from the daily stresses of life and contemplating the bigger picture. That means withdrawing from sensory gratification, seeking pleasures, and stopping all external stimulation. Fasting is an example of pratyahara. In life, the senses are often our "master," directing us to seek that which gratifies us. However, when the senses are turned inward, or deprived from seeking outward manifestations, they become very sharp and hypersensitive. People who have experienced a floatation tank in the pitch dark have reported how the senses became very acute after they adjusted to not being outwardly directed. This can be accomplished in meditation and retreat from the world as well. They are very useful when they are turned inward to seek for Self. The discipline of pratyahara assists us in developing the ability to have inner peace and tranquility no matter what is going on around us. Each of us gets a little taste of this state right before we fall asleep, as the senses begin to withdraw from the world, and upon awakening before the senses have fully returned to human affairs. To "be in the world but not of it" is an example of developed pratyahara, being aware of the world while the senses are still directed inward, detecting inner currents rather than outer currents.
The next three steps are the portion of Raja Yoga which pertains to the internal practices of the Eight Limbed Path.
- Dharana: This literally means "immovable concentration of the mind." Dhar means "to hold." This means to be one-pointed in consciousness by holding the consciousness in a focused manner, remaining unwavered by other distractions. This can be achieved while we go about our daily tasks, staying focused on whatever is in front of us, and is an exercise in being in the now, present always in the moment while realizing the self as eternal consciousness rather than the human identity we thought we were. This is an exercise in harnessing the mind's attention. All other distractions fall away when one pointed focus is the state of the mind. Now that the mind has been harnessed, focused and restrained, being in the present moment is a natural result.
- Dhyana: Devotion, worship and meditation on the Divine is dhyana. The idea is that since the mind is transformed into the shape of the object of concentration, focus on the divine leads us to reflect it. We become aware of the world as the illusion that it is, the great dance, or Maha Leela. Maya (the veil that covers what is real) is lifted and one becomes aware of one's true self, one's true identity. All fear, even the fear of harm or death, disappears, and freedom is achieved (Moksha).
- Samadhi: This is the state of union with the divine, the goal of the Eight Limbs Of Yoga. This is the state of consciousness in which non-duality is experienced and oneness with all is the Self's identity. This is the highest possible state for human beings. Some call it ecstasy. A true sense of completion and wholeness is realized. It is a state of non-separation from all things, and there is no more "I" in the human sense of the word. There is only experience of self as eternal awareness, awake and lucid in the dream of the One Self. Samadhi is a rare experience, but we have all had at least one glimpse of what it is or we would not be on the spiritual path. The ability to concentrate and stay in a one-pointed focus, dharana, is a pre-requisite to Samadhi, so the first task is toget the mind to stop chattering, a big task for most people! After dharana, however, dhyana and samadhi naturally follow.
Patanjali's Yoga Sutras
Sutras means "thread" or stream of consciousness, as was mentioned in the Introduction. It means "to sew," pertaining to a thread or rope that holds things together. It also pertains to a collection of aphorisms that together become a manual for spiritual seekers. This is a particular collection and grouping of thoughts on various aspects of yoga and its practice. Patanjali separated the Yoga Sutras into four chapters (pada), containing in total 195 aphorisms. It is believed that the Yoga Sutras were written sometime between 1700 and 2500 years ago. No one actually knows when the sutras were actually written. They existed before that in unwritten form and were passed down by oral tradition. Patanjali is considered a compiler, not the author of the Yoga Sutras, and no one knows who started these traditions, really. They were handed down through the generations from teacher to student. No one really knows if Patanjali was even a real person, or if he was a mythological character. Some texts refer to Patanjali as an incarnation of the serpent God, Anata. The Yoga Sutras are the basis for Raja Yoga, and clarifies many of the concepts associated with the spiritual path. The four books (padas) of the Yoga Sutras are as follows:
- Samadhi Pada (51 sutras) This chapter deals with the attainment of the blissful state of being absorbed into the One Self, samadhi.
- Sadhana Pada (55 sutras) Sadhana means "practice" in Sanskrit. Kriya yoga (Karma Yoga) and ashtanga yoga (Raja Yoga) are outlined.
- Vibhuti Pada (55 sutras) Vibhuti means "power" or "manifestation" in Sanskrit. The "higher" states of awareness and the techniques of yoga to attain them are covered and expounded on.
- Kaivalya Pada (34 sutras) Kaivalya means "isolation" but in yoga it means liberation and freedom from the illusion of human life. These thoughts address the idea of realizing the self as "being of the world but not in it."
You can buy a book that translates all of Patanjali's sutras, and they are not secret at all. They can easily be found on the internet and are free of copyright laws since they are so ancient. No one owns the Yoga Sutras, and they are free to all who would like to ponder them. They can be found on several websites, and each translation of them seems a little different, so I encourage you to explore the various subtleties in the translations and make your own decisions about what they mean.
English Translation Of Patanjali's Yoga Sutras I-IV
Book I: Consciousness and Superconsciousness (Samadhi Pada)
- Now to explain yoga.
- Yoga is the cessation (nirodha) of the fluctuations of mind (chitta vritti).
- Then consciousness takes on its true nature.
- At other times consciousness is identified with the modes of mind.
- There are five such modes which can either be painful or not painful.
- The modes are right knowledge, wrong knowledge, imagination, dreamless sleep and memory.
- The sources of right knowledge are by direct perception, or by logical analysis, or from the testimony of authorities.
- Wrong knowledge is a false interpretation not corresponding with the actual nature of the object.
- Imagination is the ideas which arise from knowledge conveyed by words.
- Dreamless sleep is the mode of mind during the natural absence of a conscious object.
- Memory is the calling up of an object from past experience.
- The control of these modes is achieved by practice (abhyasa) and nonattachment (vairagya).
- Practice is concentrated effort to keep the mind steady.
- It becomes firmly grounded when carried out for a long time without interruptions and with earnest attention.
- Nonattachment is the consciousness of being free from desires for worldly things either experienced or heard about.
- The highest nonattachment comes from the knowledge of the Soul (Purusha) which brings victory over the three modes of material nature (gunas—Tamas, Rajas and Sattva).
- The first level of superconsciousness (samprajnata samadhi) is attained progressively in four stages. These are by questioning, by discrimination, by the experience of supreme bliss, and finally by the realization of the unity of the universe with consciousness.
- In the higher level (asamprajnata samadhi) there is an absence of all modes of mind and only subconscious impressions (samsaras) are retained in the mind. This comes from the constant practice of the highest type of nonattachment.
- Its inferior form is attained by those who are beyond consciousness of the body but become merged in Nature (prakritilayanam).
- For others this samadhi is attained by total trust, great energy, recollection, regular practice of meditation, and discriminative knowledge.
- This samadhi is soon achieved by those who practice intensively.
- Even these will gain superior results depending on whether they do mild, moderate, or extremely intensive practice.
- Perfection is also attained by devotion to the Lord (Ishvara pranidhanad).
- Ishvara is a special Purusha untouched by afflictions, actions and their results, or unconscious tendencies.
- In Ishvara the seed of knowledge is developed to its utmost limit.
- Being beyond time Ishvara is the Master of masters.
- The word expressing Ishvara is Aum (or OM).
- One should constantly repeat and listen attentively to Aum while meditating on its meaning.
- From this comes the awakening of a higher consciousness, and also the destruction of the obstacles to meditation.
- The obstacles, or mental distractions, are sickness, laziness, doubt, lack of attention and enthusiasm, lack of energy, sensuality, false perception, and failure to attain or maintain concentration.
- The symptoms of a distracted mind are grief, anxiety, trembling, and irregular breathing.
- To overcome these symptoms one should meditate on one particular truth (ekatattva).
- By cultivating feelings of friendship toward the happy, compassion toward the unhappy, joy toward the virtuous, and indifference toward the wicked, the mind becomes purified and calm.
- Also the mind becomes calm by regulating the expulsion and retention of the breath (pranayama).
- Or the mind becomes controlled and stable through the changes produced by extraordinary sense perceptions.
- Or by meditating on the shining Inner Light (jyotismatee) which is beyond all suffering.
- Or by meditating on one who has attained desirelessness.
- Or by meditating on the subconscious knowledge gained from dreams or dreamless sleep.
- Or by meditating on anything which particularly appeals.
- By such meditations the yogi gains mastery over all from the atomic to the infinite.
- The yogi whose mind retains only one object of concentration becomes identified with either the knowable object, the method of knowing, or the knower, as pure crystal becomes coloured by objects placed nearby.
- The first stage of this mode of concentration is when the name, meaning, and knowledge of an object are intermingled. This is called superconsciousness "with questioning" (savitarka samadhi).
- The second stage, superconsciousness "beyond questioning" (nirvitarka samadhi), is attained when memory is so controlled that the object of concentration is known directly without interference from memories of it.
- Two higher stages of superconsciousness where the object of concentration is a subtle element (suksam visayam) are explained in a similar way. These are superconsciousness "with meditation" (savichara samadhi) and superconsciousness "beyond meditation" (nirvichara samadhi).
- The province of the subtle elements extends up to the very essence of Nature (prakriti). [See Book I:16.]
- All these stages of superconsciousness are called samadhis "with seed."
- With the pure flow of consciousness in nirvichara samadhi comes a spiritual clarity.
- And in this stage discriminative knowledge becomes identical with natural law.
- Because this discriminative knowledge is specific and complete, it differs in essence from knowledge gained from scriptures or by logical analysis.
- The mental impression arising from nirvichara samadhi prevents all other impressions.
- With the control even of that impression all impressions cease and that samadhi is called "without seed" (nirvikalpa samadhi).
Book II: Ways To Attain Yoga (Sadhana Pada)
- Practical ways to attain Yoga (union of consciousness with the Infinite) are through ascetic disciplines (tapas), study and meditation on Aum (Svadhyaya), and by devotion to the Lord (Ishvara). [Refer to Book I:23-28.] These are the preliminary steps (kriya yoga).
- The purpose of kriya yoga is to bring about superconsciousness and to weaken the afflictions.
- The afflictions are ignorance, ego-consciousness, desire, aversion, and the clinging-to-life instinct.
- Ignorance is the cause of the other afflictions whether they are dormant (exist in potential form in the subconscious), weakened (rendered non-operative through meditation), overpowered (the yogi counters them by cultivating the opposite tendencies), or fully operative.
- Ignorance is regarding the non-eternal as eternal, the impure as pure, the distressing as pleasurable, and the not-Self as Self.
- Ego-consciousness is the apparent identification of the Perceiver with the instruments of perception.
- Desire is that which dwells upon pleasure.
- Aversion is that which dwells upon pain.
- The clinging-to-life instinct, springing up of its own nature, remains even in the wise.
- When the afflictions are in potential form they should be overcome by resolving them into their natural cause (prakriti).
- The gross effects produced by the afflictions in their fully operative form should be overcome by meditation.
- The result of past experience of the afflictions is that tendencies (karmas) are stored in the subconscious mind which causes suffering both in this life and the life to come.
- As long as the storehouse of karmas exists, they will bear fruit in the next birth, length of life, and experiences of pleasure and pain.
- These fruits will result in pleasure or pain according as to whether their cause is from virtue or vice.
- But, to the discriminating yogi, all material experience is considered painful since by the three material modes (guna vritti) the painful consequences of change, anxiety, and new tendencies (samsaras) happen.
- What is to be avoided is pain not yet come.
- The cause of avoidable pain is the identifying of the experiencer with the object of experience.
- The objective world has the nature of illumination, activity, and stability (ie. the three modes of material nature (gunas)), and comprises the physical elements as well as the senses. Its purpose is for the sake of experience and the liberation of the experiencer.
- The four aspects of Nature are gross (or general), subtle (or specialized), the once resolvable (or primal) and the irresolvable (or unevolved).
- The Seer (Purusha), although pure consciousness only, sees through the senses and mind which becomes coloured by the object. [Refer to Book I:16,41]
- The visible universe exists for the sake of the Seer.
- Although the visible universe has ceased to exist for those who have achieved enlightenment, it still exists because it is common to all other experiencers.
- The relationship between the Seer and Nature (Prakriti) is that of the owner and the owned, and this causes identification of the Self and not-Self. [See Book I:16.]
- The cause of that identification is ignorance.
- When this ignorance is absent the identification is also removed, and the Seer attains liberation (kaivalya).
- This ignorance (and consequent identification) is removed by unwavering discriminative knowledge of the Seer and Nature.
- The yogi develops this perfect knowledge through seven stages.
- The practice of the things subservient to Yoga gives the light of knowledge which destroys the impurities preventing complete discriminative knowledge.
- The things subservient to Yoga (called the eight limbs of yoga) are :
- Yama - ethical restraints
- Niyama - ethical observances
- Asana - postures
- Pranayama - breath and prana control [See vital currents]
- Pratyahara - control of the senses by the withdrawal of prana from them
- Dharana - single-point concentration
- Dhyana - unbroken concentration (meditation)
- Samadhi - superconsciousness.
- The yamas are nonviolence (ahimsa), truthfulness (satya), non-stealing (asteya), continence (bramacharya), and nonpossessiveness (aparigraha).
- The practice of these is not limited by rank, place, time, or circumstance. They are the universal great vows.
- The niyamas are purity (saucha), contentment (santosha), ascetic disciplines (tapas), study and meditation, and devotion to Ishvara. [Refer to Book II:1 concerning kriya yoga.]
- To counteract destructive attitudes one should cultivate thoughts of the opposite kind.
- These destructive attitudes, as for example thoughts of violence, whether they are done, caused to be done, or merely approved of; whether motivated by greed, anger, or preceded by ignorance; and whether mild, moderate, or extreme will result in infinite suffering and ignorance. Therefore one should cultivate thoughts of the opposite kind.
- When nonviolence is firmly established then all living beings will cease to feel enmity in one's presence.
- When truth is firmly established then all actions will bear fruit.
- When non-stealing is firmly established then all prosperity approaches.
- When continence is firmly established then vigor is gained.
- When nonpossessiveness is firmly established then knowledge of former lives is gained.
- From purity comes protection of one's own body and disinclination for contact with others.
- On the purification of the conscious mode of illumination (sattva) one obtains serenity, power of single-point concentration, control of the senses, and fitness for direct perception of Self.
- Contentment brings supreme happiness.
- Ascetic disciplines bring perfection of the body and senses due to the destruction of impurities.
- By study and meditation comes a direct realization of one's preferred Deity.
- By devotion to Ishvara comes the perfection of meditation (samadhi). [Refer to Book I:23-28]
- Postures (asanas) should be steady and pleasant.
- Asanas are mastered by relaxed effort and remaining unaware of the body.
- From that one is no longer disturbed by the dualities (ie. pairs of opposites such as hot/cold, pleasure/pain, etc.)
- On asanas being mastered there follows control of the movements of inspiration and expiration which is called pranayama.
- Modes of pranayama are when the breath is restrained externally (ie. after expiration), or internally (ie. after inspiration), or totally (ie. in mid-motion). Each mode is regulated by place (ie. the place in the body the prana is held), by the length of time held, and by the number of times performed, which can either be long or short.
- The fourth mode of pranayama is breath or prana restraint between the outer and inner spheres.
- From the mastery of pranayama comes the removal of ignorance covering the light of higher consciousness.
- And fitness of mind for single-point concentration (Dharana).
- When the psychic energy used by the senses is withdrawn from their sense-objects, then it becomes identical to mental energy. This process is called pratyahara.
- From that comes supreme control over the senses.
Book III: Powers (Vibhuti Pada)
- Dharana is focusing the attention of the mind on a particular place or object.
- When in Dharana the flow of thought becomes continuous it is called dhyana.
- When in Dhyana the object of concentration is seen in its own light free from distortion by the mind it is called samadhi.
- These three operating together is called Samyama.
- From the mastery of that comes the light of discriminative knowledge.
- The application of discriminative knowledge is to discover higher and higher states.
- These three constitute internal or direct means to Yoga in comparison with the first five limbs (called the external means).
- But these three are external means compared to the samadhi "without seed" (nirvikalpa samadhi). [Refer to Book I:51]
- By conscious control the non-meditative state (vyutthana) disappears as a wave of mental control is generated. The moment of control when the mind is concerned with both states is called the mode of control (nirodhaparinamah).
- When this mode becomes a uniform flow the mind is peaceful due to its inherent nature.
- When the mind reaches the mode of samadhi (samadhiparinamah) the apparent multiplicity of the universe disappears and its unity arises.
- When the mind reaches the mode of one-pointedness (ekagrataparinamah) the mental wave that has subsided is similar to the wave that has risen.
- In a similar way the three-fold changes in form, character, and state regarding the elements and senses are explained.
- A substance (dharmi) is that which undergoes changes in properties (dharma) either past, present, or yet to come.
- The effects of the succession of changes becomes the cause of subsequent changes.
- By Samyama on the three-fold change already explained one gains knowledge of the past and future.
- By Samyama on the distinction between the name, the object named, and its idea—three aspects normally considered intermingled—comes understanding of the sounds of all living beings.
- By Samyama on subconscious impressions (samsara) one gains knowledge of previous lives.
- By Samyama on mental processes one gains knowledge of the minds of others.
- But not the contents of other minds as the aim is not to be identified with the lives of others.
- By Samyama on the form of the body the power of observing that form is checked as its light is displaced from the eyes of an observer. This is called the power of concealment.
- Also by this the power of the concealment of speech is explained.
- By Samyama on actions (karma) which will bear fruit either soon or much later, or from the portents of extraordinary happenings, comes knowledge of the time of death.
- By Samyama on friendliness, compassion, etc. [refer to Book I:33] arises the fruits of these attitudes.
- By Samyama on various powers such as the strength of an elephant one obtains this strength.
- By Samyama on the shining Inner Light [refer to Book I:36] comes knowledge of what is subtle, hidden, or remote.
- By Samyama on the sun comes knowledge of the world.
- By Samyama on the moon comes knowledge of the star systems.
- By Samyama on the pole star comes knowledge of the motions of the stars.
- By Samyama on the navel comes knowledge of the systems of the body.
- By Samyama on the hollow of the throat one stills hunger and thirst.
- By Samyama on the nerve called kurma (situated below the hollow of the throat) comes complete firmness of body.
- By Samyama on the shining light from the aperture in the skull comes direct perception of perfected beings (siddha).
- Or by Samyama on the light of intuitive knowledge (pratibhad) comes all knowledge (ie. discriminative knowledge).
- By Samyama on the heart comes knowledge of the content of minds.
- Enjoyment comes from a failure to discriminate between the conscious mode of illumination (sattva) and Purusha. These are absolutely different because sattva exists for the sake of Purusha. By doing Samyama on the independence of Purusha comes knowledge of the nature of Purusha. [See Book I:16.]
- From that Samyama comes supernatural perceptions of hearing, sensation of touch, vision, taste, and smell.
- These are obstacles to samadhi, but supernatural powers in the non-meditative state (vyutthana).
- By the relaxation of the causes of bondage (bandha), and by knowledge of the flow of vital currents and of the mind (chitta), one obtains the power of entry into the bodies of others.
- By controlling the vital current udana (through Samyama) one can pass over water, mud, thorns, etc. and leave the body at will.
- By controlling the vital current samana (through Samyama) one appears surrounded by blazing light.
- By Samyama on the relationship between the ear and space (akasha) comes supernatural hearing.
- By Samyama on the relationship between the body and space, the body becomes as light as cotton and one can walk through the air.
- By Samyama on that mode of mental activity external to the body, called the great disembodiedness (mahavideha), comes the destruction of the covering of the light of consciousness.
- By Samyama on their gross nature (sthula), their essential attributes (svarupa), their subtle nature (suksama), their relative qualities (anvaya), and their purposes (arthavattva), comes mastery over the elements (bhuta).
- From that mastery comes the eight great perfections (mahasiddhi), excellence of the body, and a consciousness of its indestructible qualities.
- Excellence of the body consists in complexion, beauty, strength, and hardness like adamant.
- By Samyama on the properties of the senses which are specialised receptivity (grahana), their essential attributes (svarupa), knowledge of self (asmita), their relative qualities (anvaya), and their purposes (arthavattva), comes mastery over the senses.
- From that one obtains speed of mind (ie. power to move the body as quickly as the mind), the power of perception without the bodily senses, and victory over nature. [These are called the honey-like perfections (madhupratika) - from commentary by Vyasa.]
- By Samyama on the conscious principle (sattva) as manifested by the internal instrument (antakarana), comes discriminative knowledge of sattva and Purusha. From this one gains supremacy over all existence and distinctive knowledge of all entities. [This is called "free from suffering" (visoka) - from commentary by Vyasa.]
- By nonattachment to even these powers comes the destruction of the seed of bondage leading to liberation (kaivalya).
- When allured by celestial beings [ie. beings who have become "merged in Nature" - see Book I:19] one should neither form any attachments nor show amazement as this could again lead to ignorance.
- By Samyama on indivisible moments of time and their order comes discriminative knowledge [refer to Book II:27].
- From that one can discriminate between two similar objects which cannot be distinguished by class, particular properties, or position.
- This saving (ie. from the bondage of ignorance) discriminative knowledge includes all objects and every aspect of them simultaneously.
- When the conscious principle sattva and Purusha have equal purity, then liberation (kaivalya) is attained.
Book IV: Liberation (Kaivalya Pada)
- Supernatural powers may be obtained either through birth, or by using drugs, or through (sacred) chants (mantra), or by ascetic disciplines (tapas), or from the superconscious state (samadhi).
- Change from one class to another comes from the inflow of nature.
- Deeds are not the actual cause of this change, but they break the obstacles holding back the flow of nature just as a farmer can open an irrigation gate allowing the water to flow through.
- Mindstuff (chittam) is created from the material of self-consciousness (asmita).
- The multiple activities of the numerous created minds are controlled by the original mind.
- Only the mind attained through meditation is free from desires.
- The actions (karma) of yogis are neither pure nor dark; for others they are either pure, pure and dark, or dark.
- From the storehouse of drives (karmas) only those tendencies arise which are able to bear fruit.
- There is consecutiveness between memory and subconscious impressions (samsara), which are not different, although separated by class, space, and time.
- These impressions have no beginning since desires are eternal.
- All these impressions are held together by cause (the afflictions and their results [refer to Book II:3]), effect (experiences of pleasure and pain [Refer to Book II:13]), substratum (the mind itself which "supports" the impressions), and object (the sense-objects which give rise to the impressions); in the absence of these the impressions are destroyed.
- Objects retain their essential nature, but there is a change in qualities from past to future.
- The qualities are either manifested or subtle, being of the nature of the three material modes.
- Because of the unity of changes in the gunas, there is unity in all objects.
- Objects remain the same although perceived differently by different minds.
- And an object cannot be said to be dependent on a single mind, since in the absence of that mind what would then happen to the object?
- An object is either known or unknown to the mind according as the mind is affected or not affected by its coloring.
- Because Purusha—the master of mind—is not affected, all modes of mind are always known to it.
- Mind is not self-luminous because it is knowable.
- And it is not possible for the mind to perceive both itself and sense-objects at the same time.
- If part of the mind was knowable by another part then that part would be knowable by a third part and so on, which would result in a confusion of memories.
- The Purusha, although itself changeless, is reflected in the understanding mind which thereby takes the form of the pure intelligence of Purusha.
- The mind colored by the Seer (Purusha) and the seen is able to understand all the objective universe.
- Although equipped and variegated with innumerable tendencies and impressions, the mind exists for the sake of another (ie. the Purusha) because it operates in association.
- For one with subtle perception the (false idea of the) identity of mind and Purusha completely ceases.
- Surely at that time the mind of one with such discriminative knowledge becomes serene and directed towards liberation (kaivalya).
- The other thoughts that arise in the intervals of that mind are from the subconscious impressions (samsaras).
- The removal of these is in the same manner as described for the afflictions. [Refer to Book II:10]
- When one is free from desire for any fruit even in the state of highest illumination, then from constant and continuous knowledge comes that state of consciousness called "the cloud of virtue" (dharmameghah samadhi).
- From that comes the cessation of the afflictions and the fruits of works.
- And at that time because of the infiniteness of the knowledge of that mind free of all coverings from the afflictions, the knowable universe appears small.
- Then, having fulfilled their purpose, the successive modes of material nature (gunas) comes to an end.
- The succession of changes consists of an uninterrupted sequence of moments which are recognized as distinct at the end (of a series) of changes.
- Liberation (kaivalya) is when the three modes of material nature, no longer needed for the sake of Purusha, are resolved into their original state (prakriti), or when the energy of consciousness is established in its own nature. [Refer to Book I:3]
Hatha Yoga Pradipika
Now let us turn out attention to hatha yoga. The Hatha Yoga Pradipika was written in Sanskrit by Swami Swatamarama, who was a student of Swami Graknath. English translations can be purchased. This is said to be the oldest text on hatha yoga in existence. It was written in approximately the 15th century AD. Here too, Swatamarama, like Patanjali, is considered a compiler of existing information that was passed down from generation to generation through the teacher student relationship, rather than the author of these concepts.
This book outlines yogic practices, asanas, pranayama, chakras, kundalini, bandhas, kriyas, shakti, nadis, and mudras in detail. This work is too large to include here in this course. However, I encourage you to check this book out if you can and derive what gems you can from it.
Hatha Yoga
Now we will look at some of the poses and how to perform them. There are thousands of poses, maybe even millions, but here is a small sampling of a few that you might be familiar with or would like to try. It is necessary and useful to buy books on the poses so you can see how they are performed if you plan on practicing at home. However, you can find just about any pose you would like to see for free at www.yogajournal.com, a wonderful resource for the budding yogi. Almost anything and everything you ever wanted to know about the practice of yoga and its asanas can be found there. It is a goldmine of information for the beginner, as are many sites on the internet.
Asanas
There are many different asanas (physical poses) described in the Hatha Yoga Pradipika. They are designed to awaken and clear the energy channels of the body, as well to create a physically fit and healthy body, which is ready for samadhi (enlightenment). There are multitudes of yoga asanas, but a small sample of some of these and how to practice them is given below:
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1. Tadasana or Mountain Pose. Stand evenly on both feet and imagine that the top of your scull is lifting upwards. Relax arms by your side. |
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2. Namaskar or Prayer Pose. Stand in tadasana and place your palms together in front of your heart chakra and begin to become aware of your breath and awareness. |
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3. Vrksasana or Tree Pose. Stand in tadasana and then shift your weight to one foot and then lift the other leg and place the foot on the inner thigh of your standing leg. Stretch the knee of the lifted leg out to the side of your body. Then lift the arms straight upwards. Hold as long as is comfortable then relax the body back into mountain pose and then do the same process with the other leg. |
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4. Virabhadrasana II or Warrior II Pose. Stand in tadasana and step one leg out to the side about four feet. Turn the foot of that leg out to the side. Then lift the arms out to the sides and bend toward the outstretched leg until the knee is right over the foot. Last turn the head toward to the side as shown. Hold as long as is comfortable and then come back to tadasana and then do the same process leading with the other leg. |
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5. Trikonasana or Triangle Pose. Start by standing with your feet about 3-4 feet apart. Next, point your left foot to the left, and your right foot slightly to the left. Stretch your arm out at shoulder level and bring the right arm straight up, against your right ear. Now inhale. Then as you exhale, bend to the left and slightly forward to bypass your ribs. Slide your left hand down your left leg and hold on to the lowest part you can reach. Look out at your right hand. Take several full breaths in this position before releasing it. Repeat, bending to the right. |
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6. Adho Mukha Svanasana or Downward-Facing Dog Pose. Begin by coming onto your hands and knees, with your knees directly under your hips and your hands forward of your shoulders. Then exhale and lift your knees away from the floor. At first keep the knees a little bent and the heels lifted away from the floor. Then with an exhalation, push your top thighs back and stretch your heels onto or down toward the floor. Straighten your knees but be sure not to lock them. Push the arms out straight and press the palms and fingers actively into the floor. Keep the head between the upper arms; don't let it hang. Stay in this pose as long as is comfortable and then bend the knees toward the ground and come all the way back down to the floor. |
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7. Sarvangasana or Shoulder Stand Pose. Lie flat on your back. Inhale deeply while raising your legs and spine until the toes point to the ceiling. The body rests on the shoulders and the back of the neck. The body should be supported by the hands, which are placed on the center of the spine between the waist and the shoulder blades. Keep your spine and legs straight. Stay in this position for as long as is comfortable. To come out of this posture, just bend your knees, curve your back and slowly return to lying on the floor while exhaling. When your entire back touches the floor, straighten the knees, take a deep breath and slowly lower your legs to the ground while breathing out. |
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8. Halasana or Plough Pose. Start by lying down on your back, with your legs together and your hands palms down by your sides, inhale and raise your legs up. Exhale, then inhale and bring your hips up off the floor. Support your back with your hands, keeping your elbows as close to one another as possible. Then, without bending your knees, exhale and bring your legs down behind your head. If you cannot yet touch the floor with your feet, remain breathing deeply in this position. If your feet comfortably reach the floor, walk them as far behind your head as you can and, with your toes curled under, push your torso up and your heels back. Stretch your arms out behind your back with the hands flat on the floor. Breathe slowly and deeply. Make sure to come out of this pose slowly until you are lying on the floor and then fully relax. |
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9. Urdhva Dhanurasana or Upward Bow Pose. (This is an advanced pose, and should not be done until you have been practicing yoga for several months.) Lie on your back on the floor. Bend your knees and set your feet on the floor, heels as close to the sitting bones as possible. Then lift your arms back behind your head and spread your palms on the floor beside your head, fingers pointing toward your shoulders. Pressing your inner feet actively into the floor, exhale and lift the buttocks off the floor. Then firmly press the hands into the floor and your shoulder blades against the back and lift up onto the crown of your head. Press your feet and hands into the floor, and with an exhalation, lift your head off the floor and straighten your arms. Spread the shoulder blades across the back and let the head hang, or lift it slightly to look down at the floor. Stay in the pose for only five to seconds and then slowly come back down to the floor. |
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10. Paschimottanasana or Seated Forward Bend. Start by sitting on the floor with the legs extended and the back straight. Then inhale and draw the spine up. As you exhale, begin to come forward, hinging at the hips. With each inhale, extend the spine and with each exhale come a bit further into the forward bend. Keep the neck the natural extension of the spine. Try to not round the back. Take hold of the ankles or toes, whichever you can reach. Keep breathing and then relax out of the pose when desired. |
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11. Bhujangasana or Cobra Pose. Lie face down with your feet together and your toes pointing behind you. Place your hands flat on the floor close to your body and beside your rib cage. Then as you inhale, gently push off your hands, lifting your head and chest off the ground and tilting your head back. Feel your chest moving forward as well as upward; this will help you keep from straining the lower back. Make sure to keep breathing and then slowly let your body back down when you are ready. |
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12. Balasana or Child's Pose. Kneel on the floor. Touch your big toes together and sit on your heels, then separate your knees about as wide as your hips. Then exhale and lay your torso down between your thighs. Lengthen your tailbone away from the back of the pelvis while you lift the base of your skull away from the back of your neck. Lay your hands on the floor alongside your torso and release the fronts of your shoulders toward the floor. Balasana is a resting pose. Stay anywhere from 30 seconds to a few minutes. To come up, first lengthen the front torso, and then with an inhalation lift from the tailbone as it presses down and into the pelvis. |
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13. Fatingasana or Butterfly Pose. Start by sitting on the floor, and then bend the knees and bring the soles of the feet together. Place your hands on your knees. Bring the heels in as close to the body as is possible. Bounce the legs softly up and down for two to three minutes, or just relax in the pose letting your knees fall towards the floor, stretching the pelvis and thighs. |
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14. Dandayamana Bibhaktapada Paschimottanasana or Standing Separate Leg Stretching Pose. Stand with your legs spread apart about four feet. Keeping your back straight bend from the waist toward the floor. Place your hands on the floor as shown. Bend down slowly and don't force this pose. Allow your weight to naturally ease you down into the pose. Hold as long as is comfortable and then engage your abdomen muscles and lift back up. |
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15. Savasana or Corpse Pose. Lie on your back, feet spread about 18 inches apart, and hands about 6 inches from your sides, palms up. Ease yourself into the pose, making sure the body is symmetrical. Let your thighs, knees and toes turn outward. Close your eyes and breathe deeply. This is a good pose to end a yoga session with. |
How To Make Sense Of Modern Yoga Practices
There are multitudes of yoga practices offered in every town and city around the world, for the most part. How do you know what kind of yoga you will encounter with all the trademarked names for yoga that exists today? Yoga is being marketed to the spiritual seekers and business people alike. Yoga has been accepted into American culture as a fitness program for getting in shape, and often its spiritual aspects have been left out in order to make yoga more palatable to the mainstream. Yoga is being mass marketed and practiced by the ordinary person, and yoga classes can be found in any regular local gym in your neighborhood. Of course, since the spiritual aspects of yoga are often left out, you will not receive the teachings of the subtleties of yoga, but at least the self-discipline of performing the postures can be learned and developed, and you can work on the spiritual aspects on your own since you know there is more to yoga than the exercise of holding particular asanas for a few moments. Initially, yoga was for attaining enlightenment, but now it is taught mainly as a fitness program.
Almost all yoga being offered in your local facilities and abroad is a form of hatha yoga. Some types are more vigorous than others, and we will sort out the differences here. I offer you a brief description of each, but in no way is this an end all in descriptions of the various yogas that are available to the modern practitioner. You will want to ask some questions when you are getting ready to sign up for a yoga class:
- Where was the yoga teacher trained?
- What is the name of the type of yoga the teacher presents?
- Is the room going to be hot or left at room temperature?
- Will I need to bring my own towel or mat?
- Will I need any special tools or props?
- Will I need to drink water during the yoga class?
I briefly paraphrase Jennifer Cook's article at www.yogajournal.com which is called "Not All Yoga Is Created Equal." She has already done the homework of researching the various types of yoga found in the mainstream market. Here is a guide that might help you decide which yoga is for you. I also encourage you to research the name of the type of yoga on the internet and see what you find if one type draws your attention. There is far more information than what I include here.
Ashtanga Yoga: This is a series of postures that are practiced in sequence with each other, and the student moves from one posture to the other without resting. The person who started this yoga is K. Pattabhi Jois who lives in Mysore, India. Ashtanga is one of the most widespread types of yoga, with centers all around the world and training schools that turn out many teachers of this type of yoga. There are six series of asanas, each increasing in difficulty as the student evolves into more and more skill with yoga. There is no space between postures, so it is a great workout and causes you to sweat.
Power Yoga: Bender Birch wrote a book called Power Yoga (1995) and gave Westerners a taste of the possibilities with Ashtanga Yoga. Really, it is the same, but with a more marketable name that was acceptable to Americans who were looking for a good work out. It is found in many gyms and health clubs, and the name attracts a large class.
Jivamukti: This yoga is physically challenging, but includes a more meditative state than other yoga workouts. It is a combination of Ashtanga and other spiritual traditions. It includes chanting, meditation, scripture readings, and affirmations. Its cofounders are David Life and Sharon Gannon who started it in 1986.
Kali Ray TriYoga: This is a series of dance-like movements that develop seven distinct levels of self. Kali Ray (Kaliji) suddenly "received" these movements intuitively while leading a class in 1980. This method is taught in a meditative environment and promotes relaxation, inner peace, and wholeness.
White Lotus: Ganga White and Tracey Rich started this type of yoga. It refrains from spiritual teachings and focuses on flowing poses that range from easy to difficult, depending on the student's skill level, and pays special attention to alignment, breathing, and focus.
Iyengar: Iyengar yoga is quite well known and was created by a man named B.K.S. Iyengar. He lives in Pune, India, is over 80 years old, and continues to have a healthy body and mind. Iyengar Yoga focuses on the subtleties of each posture, finding all the gifts that each posture can give even by varying them ever so slightly with a fraction of a movement. These poses are held much longer, and the student pays very close attention to the alignment each posture brings. It also includes the use of belts, chairs, blocks and other props, in effect creating an extension of the stretch that can be attained. Even the wall is used in some poses to further it or give support to the beginner.
Integrative Yoga Therapy: Joseph Le Page, M.A founded IYT and got his start in San Francisco. This yoga is designed specifically for medical situations, and is practiced in hospitals and rehabilitation centers. It consists of gentle postures, guided meditations for well-being, and breathing techniques for promoting recovery from illness or injury.
Viniyoga: T.K.V. Desikachar of Madras, India designed this yoga and founded the American Viniyoga institute in Hawaii (Maui). It is a method of individual blossoming based on the needs of each practitioner, rather than a system that is meant for everyone. It is meant to bring out the best in each person by taking inventory of the persons present condition and the future potential, setting individual goals for that person. No other yoga takes the individual needs of each into consideration like Viniyoga does. Teachers of Viniyoga are free to create individualized asana series geared to each student's interests and preferences.
Svaroopa: This version of yoga includes different ways of doing the poses, with emphasis on the spine and it's flexibility and health. It also works toward creating the inner experience of transcendence, called svaroopa. This yoga is consciousness oriented and works toward self transformation. It was created by Rama Berch, who works at the Deepak Chopra Center for Well Being. This method tries to bring the pose out from within rather than impose it on the body or force the body into poses it is not really ready for. This is a great beginner's yoga, and a more difficult yoga can be adopted once a general grasp on yoga and some progress has been achieved.
Bikram: Choudhury Bikram created a system of 26 postures that if done in the correct order and in the correct way will bring ultimate healing and well-being. I have personally been a delighted recipient of the benefits of Bikram's yoga, and can attest to the very rapid level of well being it brings to the body. It is "hot" yoga, however, and isn't for the faint-hearted. Even Bikram's beginning yoga is difficult for the beginner. It is sometimes called a warrior type of yoga since it is so athletic, like Ashtanga yoga is. The difference is that there is a short rest between each pose, but given that the room is so hot, a heavy sweat and aerobic heart rate is experienced, thus a terrific workout. The one thing I found difficult with this yoga was maintaining a healthy level of minerals and electrolytes in my body since the body loses so much through the sweat in that department. You must take minerals if you plan on doing this yoga. The heat in the room is simulating India's hot climate, promotes removal of toxins through the sweat, and minimizes injury, for the heat makes the body more pliable.
Phoenix Rising Yoga Therapy: This yoga encourages a deeper connection to self by using classical poses and techniques and one-on-one guidance through the physical and emotional selves. Breathing techniques are incorporated and psychological therapeutic insights are used. Awareness is focused on the sensations while one is in the pose. The client listens to the body's wisdom and releases emotions, beliefs, or issues that manifest as chronic aches and pains.
Sivananda: Sivananda yoga instructs the student to ask the question: Who am I? This yoga system was introduced by Swami Vishnu-devananda in 1957 in the United States. Now there are more than 80 Sivananda Yoga Vedatna Centers, all of which teach the five main principles of yoga, covering the first 5 Limbs of the Eight Limbed system of Raja Yoga. This yoga prepares the student for the other three Limbs, which must, for the most part, be done on one's own through inner discipline. Sivananda yoga is the most complete yoga taught in the Western world, and includes more of the Eight Limbs of Raja than any other system. Sivananda yoga emphasizes 12 basic postures, chanting, pranayama, and meditation.
Ananda: If you want more than just a great workout and would like to truly embrace the yogic path of spiritual growth, Swami Kriyananada, a disciple of the famous Paramahansa Yogananda, developed Ananda yoga. Silent affirmations are repeated during a pose, which deepen the benefits of the asana. This yoga consists of gentle hatha yoga postures, preparing the body and mind for meditation.
Kundalini: Once a secret teaching only divied out to deserving students, it was suddenly available to the masses as of 1969 when Yogi Bhajan decided to make it public. He believed that it should not be coveted and should be shared with those in the west who also have a birthright to be "healthy, happy and holy." Kundalini yoga includes asanas, breathing techniques, chanting and mantras. Focus is put on the base of the spine and drawing the dormant energy (kundalini) upward into the chakras, thus providing the way for enlightenment.
ISHTA: Integrated Science of Hatha, Tantra and Ayurveda, this type of yoga system was created by Alan Finger, a native of South Africa. He was a student of the Sivananda system, the "tantric hermit Barati," and explored many traditions under various teachers. He helps students get in touch with the un-ending reservoir of energy that is available to us all. The asanas include flowing Ashtanga yoga poses with the focus of the Iyengar approach. Also included are pranayama and meditations.
Kripalu: The Kripaluy Center For Yoga is located in Massachusetts. Amrit Desai and the Kripalu staff created Kripalu yoga over a period of 20 years, which is a spontaneous flow of postures that are not consciously directed by the mind. The body simply goes into the poses that it seems to want to do next. It is very intuitive, and it is also beautiful to watch. Amrit studied under an Eastern Indian guru named Kripaluvananda, who the center is named after, and discovered that there was a deep release of life force (prana) when he first discovered this innate urge to let the body move on its own. He created three stages of practice, which are: willful practice (alignment, breath, presence); willfull surrender (holding postures beyond the comfort level, and deepening the focus and concentration); and meditation in motion (the body's release of internal tensions and trust in the body's wisdom to know which postures are need in that moment to release whatever will block deep meditation.)
Anusara: Literally, it means "to step into the current of divine will." The student is honored for his or her abilities and limitations, and the body is not forced into poses without first working toward them as time goes on. This is another type of yoga that focuses on the individual's needs and preferences. It has three key areas of practice: attitude (opening to grace and awakening to one's true nature); alignment (integrated awareness of all the different parts of the body and how it is responding to the pose); and action ( artistic expression of the heart in which muscular stability is attained along with inner freedom.)
Tibetan: Tibetan yoga is a range of practices among Buddhists, from tantric meditation, to asanas, to pranayama. Most famous of the asanas in Tibetan yoga are the Five Rites Of Rejuvenation, or the Five Tibetan Rites. This consists of five movements that flow from one to another, and all five are repeated 10 or 12 times, eventually working up to 21 repetitions of the five rites. Kum Nye, developed by Tarthang Tulku, is another known movement practice that has been exposed to the West. It means "interaction with the subtle body" and is more contemplative than the Five Tibetan Rites. Other than that, not much more is known about Tibetan yogas, which to this day, some remain secret.
Conclusion
Well! Yoga is a large subject indeed, and I have only touched the surface of what there is to learn with this area of metaphysical practices. My own experiences with yoga have been very beneficial, and I definitely would ascertain that some of my peak spiritual experiences were possible because of those times when I was diligently and vigilantly practicing a yogic routine. I encourage all UMS metaphysicians to adopt a yogic routine of some sort, even if it is only a sun salutation or two every day, so that you can maintain the vitality of the physical body while you do your work on the Earth. Maintaining a healthy physical body is not absolutely necessary to enlightenment, although some might think it is so, but at least it improves your experience of being in a physical form on Earth if that physical form is running smoothly and efficiently. You will also need to have vitality in your physical body if you don't want to burn out from holding more light and consciousness than the body can hold. It is like running a 220 voltage through a 110 wire if you are bringing a lot of spiritual energy through a body that is not healthy and able to handle these intense states of consciousness. I used this analogy in the Channeling course, but it applies to all spiritual applications and practices.
You now know that the word "yoga" implies far more, however, than a series of exercises and physical poses that give you a workout and get you in shape. You realize now that yoga has to do with a complete shaping of the body, mind and emotions as one unit. If you develop proficiency in yoga, you will also have a strong mind and calm emotions as an added benefit, even if you don't focus on them, per se. They are a natural result of hatha yoga practices.
You can teach yourself yoga in the privacy of your own home through books, videos and information on the internet, or you can find a class in your local area that fits your needs. If you are in a large city, there will be a smorgasbord of choices, and you will find that a class can help focus your intention and keep you on the path through commitment, whereas, if you are a beginner, practicing at home might not be something you are able to discipline yourself as well with. I encourage you to practice in a class with a teacher who will notice if you have incorrect postures and help you correct them before they turn into bad habits in yoga that you must break later. Then practice at home once you have some experience.
Some people like to practice yoga in the morning and stimulate themselves for the day, and others like to practice yoga for relaxation in the evening. Whatever your preference, yoga is an excellent path for health, well-being, physical fitness, and preparing the mind for the spiritual self-inquiry of meditation. I hope this gives you an idea of what path you might like to pursue, given the various types of yoga, and I wish you god-speed to a healthy lifestyle that includes exercise and meditation all combined into the same hour!
Suggested Writing Exercise For Yourself
Which type of yoga are you most drawn to, and why? Conversely, if you are not drawn to any, why might this be so?
Bibliography
Bikram, Choudhury 1978 (a newer version was reprinted in 2000)
Bikram's Beginning Yoga Class. J. P. Tarcher; Los Angeles, CA
Birch, Beryl Bender 1995
Power Yoga : The Total Strength And Flexibility Workout. Simon & Schuster; New York, NY
Hartranft, Chip 2003
The Yoga-Sutra Of Patanjali: A New Translation With Commentary. Shambhala Publications; Boston, MA
Kaur, Shakti Parwah 1996
Kundalini Yoga: The Flow Of Eternal Power. Perigee Books; New York, NY
Ramaswami, Srivatsa 2005 The Complete Book Of Vinyasa Yoga. Marlowe & Co; New York, NY
Roach, Geshe Michael 2004
The Tibetan Book Of Yoga: Ancient Buddhist Teachings On The Philosophy And Practice Of Yoga.
Doubleday; New York, NY
Sivananda Yoga Center 2000
The Sivananda Companion To Yoga. Fireside; New York, NY
Svatmarama, Swami 2002
The Hatha Yoga Pradipika, As Translated By Brain Akers.;YogaVidya.com LLC: Woodstock, NY
Swenson, David 2000
Ashtanga Yoga: The Practice Manual: An Illustrated Guide To Personal Practice.
Ashtanga Yoga Productions; Houston, TX
Vishnu-devananda, Swami 1960
The Complete Illustrated Book Of Yoga. Julian Press; New York, NY
Yogananda, Paramahansa 1995
God Talks with Arjuna: The Bhagavad Gita—Royal Science of God-Realization, Self-Realization Fellowship: Los Angeles, CA
Yogananda, Paramahansa 1997
Autobiography Of A Yogi. Self-Realization Fellowship; Los Angeles, CA
Internet Resources:
http://www.nyingma.org
http://www.anusara.com
http://www.kripalu.org
http://www.beyoga.com
http://www.3HO.org
http://www.expandinglight.org
http://www.integralyogaofnewyork.org
http://www.sivananda.org
http://www.pryt.com
http://www.bikramyoga.com
http://www.masteryoga.org
http://www.viniyoga.com
http://www.iytyogatherapy.com
http://www.iyisf.org
http://www.whitelotus.org
http://www.kaliraytriyoga.com
http://www.jivamuktihoga.com
http://www.poweryoga.com
http://www.yogaworkshop.com
http://www.ananda.org
http://www.intratext.com
http://www.abc-of-yoga.com
http://www.yogapoint.com
http://www.sivananda.org
http://www.yogajournal.com
http://www.expressionsofspirit.com
http://www.holistic-online.com
http://www.yoga-age.com
http://essenes.net
http://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali