Yamas	Niyamas	Asana	Dharana
Pranayama	Pratyahara	Samadhi	Dhyana

In Western culture, we think of Yoga as a system devoted to physical fitness, a limber and youthful body, and a seemingly uncanny ability to stretch our muscles. While this impression is true, it is not complete. Yoga is an entire philosophy, the foundations of which were recorded sometime in the 3rd century A.D. by Patanjali, a sage and spiritual leader. Patanjali defined Yoga ideologies via a series of threads, or Sutras, which are the basis for years of study and contemplation. These threads reveal philosophies that extend far beyond the physical body. The physical body is only one of the components of this magnificent body of knowledge. Historically, Yoga began with a seeking – an exploration of self in order to achieve a higher consciousness – a connection with a universal energy that permeates all living and non-living elements in the cosmos. Many cultures have a specific name for this energy: Sanskrit - Prana Chinese - Chi Greek - Pneuma Early Yogis (practitioners of Yoga) sought to meditate – to empty their minds and free their emotions in order to find their place in this energy. But they began to learn that the practice of meditation was no simple matter. It involved the doing of Nothing – and the absence of any motion – the dismissal of hunger and personal physiological necessities – and above all, the quieting of the mind. They began to place themselves into postures – Asanas – out of the ordinary positions that necessitated their full attention, thereby emptying their minds of more frivolous thoughts. This significantly assisted the practice of meditation. From meditation, thoughts and realizations once again emerged, only more purely, cleanly, and with intent and purpose. Yoga philosophy requires focus and concentration – whether it is in the physical practice, the breathing practice, or the spiritual practice. Students of Yoga cannot study effectively without devoted attention to the present moment, and all that it holds. Yoga is a study of ourselves, our relationship to one another, and our relationship to the cosmos. This universal consciousness has been identified in many cultures throughout Man’s history – the most common link between Yoga and any other philosophy is the connection to Taoist principles that are elucidated by the philosopher Lao Tse. In addition, American Indians are known for this deep awareness and respect for Earth and the Universe, and observe rituals to this day that celebrate that respect.

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Yamas - Restraints These principles guide us in control of our manner and being. They define what to not do.
Ahimsa (Non-Violence)	Awareness of our actions, gentleness in our manner
Asteya (Non-Stealing)	Going beyond the physical act of stealing, we avoid coveting, jealousy. We release our cravings
Aparigrah (Non-Possessiveness)	Focusing on what we need as opposed to what we want
Satya (Truthfulness)	Truthfulness in speech, thought, and action
Brahmacharya (Moderation)	Release of overindulgence
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Niyamas - Observances These principles guide us in what we strive for, how we endeavor to live our lives. They define what to do.
Saucha (Purity)	Cleanliness of body, maintenance of health, purity of mind and speech
Tapas (Austerity)	The ability to persevere in order to reach a goal
Santosh (Contentment)	The acceptance of what is; the ability to make the best out of a situation
IshwarA-Pranidhana (Awareness of the Divine)	tivation of our faith and devotion, and our patience to go beyond our ego which so eagerly resists change
Swadhyaya (Self-Education)	Expansion of our knowledge; reading, contemplation, study of sacred texts
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Asana Physical Positions or Postures

Westerners hear the word “Yoga” and immediately picture a person in a rather difficult-looking pose, stretching, balancing, and often contorting. Although we certainly place ourselves in these postures, our purpose is to discover balance, serenity, and calm. Because the postures challenge us, we use them to learn to focus and increase our awareness. In the section on Pranayama, we discuss the Tai Chi, the balance of energies, and the connection of the breath. Asana brings these concepts together, teaching us as we practice that we use a balance of effort and relaxation (Yang and Yin) to enjoy and grow within ourselves. Yang – the forceful energy. We’ll relate this to something seemingly simple and obvious. As you sit in your chair, observe without judgment, your posture. If you are slouching, your body is Yin. If your back is arched, your body is Yang. Continue to observe yourself. As you read, are you frowning? If so, your face is Yang. Watch yourself as you use your mouse. If you are clutching it for dear life, you are Yang. If you are forcing your index finger up into the air to avoid clicking, your finger is Yang. There’s more. Consider a handshake. We all know the “wet fish” handshake. This is Yin. We have also experienced the gripping, forceful handshake. This is Yang. These self-observations can be done constantly. Often, we discover unhappily that we are far from balanced - either too Yin (non-assertive, cowardly, unable to make a decision), or too Yang (loud, pushy, interrupting). The practice of Asana teaches us this self-awareness, and ultimately provides us with the tools for personal mastery – control over ourselves, our bodies, our emotions, and our thoughts. Modern culture has led to an aversion to the concept of control. We associate this with external control, with others forcing us, with being told what to do. Asana practice demonstrates the profound control that we have over ourselves, certainly reducing the need for control by others. Although this practice is ancient, it is readily applicable to daily life today.

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Pranayama Control and Regulation of Prana, or Life-Force. Extensive Breathwork

In the practice of Pranayama, we control the flow of Prana by guiding our breath. The word consists of two parts: Prana – “that which is everywhere” Ayama – “stretch” Prana is breath entering the body (Yang) and apana is breath leaving the body (Yin).

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Pratyahara Sense Withdrawal

Considering the phrase “withdrawal of the senses” may frighten many of us. In our desire to be fully aware, our first thoughts may be to heighten our senses, rather than to withdraw them. Consider our daily lives – we are sense-driven. We hear something, or see something, or taste something, and respond after the sensation occurs. This concept is the driving force behind some of the most well-known principles of psychology – stimulus and reaction. Pratyahara reverses that. We withdraw from responding the stimulation by our senses, and rest in a more quiet and focused state. For example, while practicing Pranayama, we withdraw our awareness from external stimulation, and remain (hopefully) concentrating on our breath. If we do this diligently and long enough, we can spontaneously escape from external distractions and noise, as well as internal emotional and psychological discomfort. Sometimes, we are fortunate enough to experience moments of Pratyahara without even being aware of its existence. It happens in moments of complete absorption, when we are occupied in a task or an area of interest that completely enthralls us. Observe an infant in the moments of awareness of his hand. He becomes fixated on that object, and the realization that it is actually his presents itself. At this time, the infant is absorbed in the world that is now totally his hand. He has withdrawn, unconsciously, his other senses. Watch a small child. He is finger-painting. He enjoys and is enraptured with the process. He may be drooling, yet he is too old to drool. Why is he drooling? He has simply forgotten to swallow; he is totally absorbed in his finger-painting. This happens to adults as well. The sensation of Pratyahara is well-described by Mihaly Csikszentmihalyi, in his work on Flow. Here he describes the ultimate absorption in discovery, invention, artistic pursuit. Athletes call this the “zone”. However we experience it, Pratyahara is an exquisite state in which we free ourselves from external influence and sensation, from self-imposed restrictions, and from the distractions of daily life. In Yogic practice, Pratyahara is often accomplished by focus on physical parts of the body. We call these practices Local and General Pratyahara. Local Pratyahara is directed to a particular part, often a limb. We meditate on that particular body part, magnetizing it according to our suggestion. General Pratyahara expands that to the entire body. The Tan-Tien is a wonderful place to focus – we can begin to feel the inner energetic pulse of our own living system. We can continue this practice outwardly. Sitting outside, we look into the air. Or look into a tree. Water is wonderful practice for this as well. We begin to see not the nothingness of air, or the tree as a whole, or the water as a lake, river or ocean. Our awareness actually expands – we see filaments (as I call them) in the air, the lines of the leaves of the tree, or the flow of the water. The practice goes beyond what we actually see. We begin to hear and smell more. Yet, the noise of cars or people does not invade this space. We become connected to what we are focused on. A sensation begins to manifest itself within us. We are thrilled, open, and completely aware. After Asana and Pranayama, Pratyahara takes us past the mundane and begins to connect us to the Universe around us.

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Dharana Concentration - The Mind Is Focused On One Point

The explanation for Dharana is rather simple; but the practice takes time. We all know the meaning of concentration – we concentrate when we take a test, do our homework, ski, fence, or paint. When the activity is important to us, we concentrate because we want to, and because the activity has a purpose. Dharana is the practice of concentration – and the purpose is concentration. There is simply no other outcome. This practice empties our minds of all but one thing. And the thing that is left is the only thing that we are aware of. Many of us begin this practice with a candle. We sit and begin to look at the candle. We become entranced, but, when the phone rings, we hear it, and often stop to answer it. We return to the candle. We look at it. Another stimulus invades and we become distracted. This pattern repeats itself hour after hour, day after day. Many of us give up. How do we improve and enhance this practice? With Asana and Pranayama. Always return to the breath. And if your concentration is not becoming more fixed, place yourself in a posture. As discussed above, the focus in Asana practice is no simple matter. I ask my students to practice Tadasana for 80 breaths. The only way to do this is to clear the mind, release doubt and judgment, and concentrate.

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Dhyana Meditation

We seem to feel that meditation is easy. Simple, yes. Easy, no. We all have a picture of what meditation is as well. We see someone in the classic Lotus position, hands quietly in the lap, unconcerned, responsibility-free. This person is often in a rather idyllic setting – beneath a tree or at a seashore. We use these positions (Asana) as a method of simply being still. We use breath control (Pranayama) to begin focus our attention and to regulate our bodies. We try to withdraw our senses (Pratyahara) in order to concentrate (Dharana). We are very busy DOING. And this DOING certainly helps. My real joys come when students come to me and say, “I see what you mean – Yoga practice is the art of doing NOTHING.” Yes, that is precisely what it is. We have learned to control our minds; we have learned to control our breath; we have eliminated our mental noise and external distractions. We are doing nothing but allowing ourselves to become balanced. We reach a new state of consciousness – we are establishing a link between ourselves and the Universe – between ourselves and Chi. This effort is well worth the time that it takes. With meditation, we become free, most of all from ourselves and our personal restrictions. It is during meditation that we begin to sense our true natures, our purity, the sense of love and compassion that Yoga teaches. It is during meditation that the Yamas and Niyamas become real for us. How to practice? Be still, be quiet, and listen.

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Samadhi Super-Consciousness - High State of Meditation

There is less to be said about Samadhi than about any of the other limbs of Yoga. Why? Because there is nothing to say. Taoist philosophy has an aphorism for this state – “The Tao that can be described is not the Tao”. The Samadhi that can be defined is not Samadhi. What does super consciousness mean to you? Is it the same as what it means for me? In Japanese culture, it is the state of Sartori, the sublime, the ultimate awareness and opening. This state is perfection. It is beautiful. Our personal identity disappears and we unite with the Universal forces – Prana, Chi, Pneuma. We are no longer separated from ourselves or from each other. We are balanced between Yin and Yang; we see the Universe from afar, yet we are a part of that very Universe. Past and present flow smoothly through us. We feel the love of our mothers at childhood, the challenges of today, and the anticipations for tomorrow in one real, living moment. Every touch of all of our lives is felt in the Lao Gong point, the palm of the hand, where every loving caress that we have ever experienced still resides.

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