瑜伽的八個肢體 8 limbs of yoga
瑜伽练习是一门艺术和科学，致力于在身体，思想和精神之间建立结合。它的目的是帮助从业者利用呼吸和身体来增强对自身的认识，因为他们是与统一的整体创作紧密相连的个体。简而言之，这是平衡和创造宁静，以便与更大的整体和平，健康和和谐地生活。几千年前，这种对生活的艺术在印度得到了完善和实践，瑜伽哲学的基础在 瑜伽经 帕坦加利（Patanjali）约公元200年。这段神圣的文字描述了心灵的内部运作，并提供了八步的蓝图来控制其躁动不安，从而享有持久的和平。
帕坦加利的核心 瑜伽经 这是一条八肢路径，构成了瑜伽练习的结构框架。在练习了路径的所有八个分支之后，不言而喻的是，没有一个元素按层次结构顺序升到另一个元素之上。每一个都是整体重点的一部分，当他们找到与神圣的联系时，最终会给个体带来完整性。因为我们都是独特的个体，所以一个人可以强调一个分支，然后在他们进一步完善自己的理解时转到另一个分支。
简而言之，瑜伽的8条肢体如下：
山： 普遍道德
Niyama： 个人遵守
体式： 身体姿势
调息山： 呼吸练习和控制
Pratyahara： 控制感官
达拉那（Dharana）： 专注和培养内在的知觉意识
禅宗 奉献，冥想
Samadhi： 与神同盟
The first 2 limbs that Patanjali describes are the fundamental ethical precepts called yamas, and the niyamas. These can also be looked at as universal morality and personal observances. Yamas和niyamas是我们应该如何与周围人打交道以及我们对自己的态度的建议。我们对自己以外的事物和人的态度是 阎王，我们如何与自己内在联系 尼山。两者都最关心我们如何在与他人和与自己的关系中使用我们的能量。
内容概要
I.亚马斯（普遍道德）
二。 Niyama（个人纪念活动）
三，体式（身体姿势）
IV。呼吸山（呼吸控制）
V.Pratyahara（感官控制）
VI。达拉纳语（集中和培养内在的知觉意识）
七。禅宗（奉献，冥想）
八。萨玛迪（神圣联盟）
I.亚马斯（普遍道德）
的 亚马斯 分为五个“明智的特征”。 “他们告诉我们我们的基本天性是富有同情心，慷慨，诚实和和平的，而不是要做的事”。它们如下：
Ahimsa –对所有生物的同情
“阿希姆萨”一词的字面意思是不以任何方式伤害或显示残酷于任何生物或任何人。然而，阿希姆萨不仅缺乏适应瑜伽的暴力。这意味着对他人和事物的仁慈，友善和周到的考虑。这也与我们的职责和责任有关。阿希姆萨暗示，在每种情况下，我们都应采取周到的态度，不要造成任何伤害。
萨蒂亚-忠实承诺
萨蒂亚语的意思是“讲真话”，但并非总是希望在所有场合都讲真话，因为这可能会不必要地伤害某人。我们必须考虑我们说的话，怎么说的话以及它可能以何种方式影响他人。如果说真话对另一个人有负面影响，那么最好什么也不要说。萨蒂亚永远不应该与我们与阿希姆萨的行为相冲突。该戒律是基于这样的理解，即诚实的沟通和行动是任何健康的关系，社区或政府的基石，蓄意的欺骗，夸大和误解会伤害他人。
Asteya –非偷窃
Steya的意思是“偷”； asteya是相反的-采取任何不属于我们的东西。这也意味着，如果我们处于某人将某物托付给我们或向我们倾诉的情况下，我们就不会利用他或她的优势。不偷窃不仅包括未经许可拿走属于他人的东西，还包括出于与意图不同的目的或超出其所有者允许的时间使用东西。 asteya的做法意味着不要服用任何没有免费提供的东西。这包括树立一种意识，使我们意识到，如何在别人无意识的行为实际上是偷窃的情况下，要求他人花费时间去考虑他人的行为。
Brahmacharya –感官控制
Brahmacharya主要用于节欲，特别是与性活动有关。梵天经建议，我们应该建立关系，以增进我们对最高真理的理解。 Brahmacharya不一定暗示独身。相反，它意味着相对于我们朝着真理迈进的目标的负责任的行为。练习婆婆经意味着我们要利用性能力来重新建立与精神自我的联系。这也意味着我们不会以任何可能伤害他人的方式使用这种能量。iv
Aparigraha –中和获取和ho积财富的欲望
Aparigraha意味着只利用必要的东西，而不利用情况或贪婪。我们应该只拿我们所赚的钱；如果我们拿更多的钱，我们就在剥削别人。瑜伽士认为，事物的收藏或ho积意味着对上帝和他自己的信仰不足，无法为他的未来提供力量。v Aparigraha还意味着放开对事物的依恋，并认识到无常和变化是唯一的常数。
瑜伽经描述了上述五种行为成为一个人的日常生活的一部分时发生的情况。因此，亚马斯山是道德美德，如果得到维护，它们将净化人性并为社会的健康和幸福做出贡献。
二。 Niyama（个人纪念活动）
Niyama的意思是“规则”或“法律”。这些是个人遵守的规定。像yamas一样，五个niyama也不是简单研究的练习或动作。他们所代表的不仅仅是一种态度。与yamas相比，niyamas更加亲密和个性化。他们指的是我们为自己的灵魂生活制定代码时所采取的态度
索卡–纯度
第一个niyama是sauca，意思是纯度和清洁度。索卡（Sauca）具有内在和外在方面。外部清洁仅意味着保持自身清洁。内在的清洁与我们身体器官的健康，自由运转以及头脑清醒有很大关系。练习体式或呼吸法是参加这种内脏的必不可少的手段。 Asanas可以调理整个身体并去除毒素，而pranayama可以清洁我们的肺部，为我们的血液充氧并净化我们的神经。 “但比对身体进行身体清洗更重要的是，对心灵的令人不安的情绪进行清洗，例如仇恨，激情，愤怒，欲望，贪婪，妄想和骄傲。” 六
圣淘沙–知足
另一个niyama是santosa，谦虚和满足于我们所拥有的感觉。在遇到各种生活困难的同时，要在自己的生活方式中保持和平与满足就可以找到满足感，这成为在各种情况下成长的过程。我们应该接受一切都有目的-瑜伽称之为业力-我们培养满足感“接受发生的事情”。这意味着对我们拥有的东西感到满意，而不是对我们没有的东西感到不满意。
西班牙小吃–严格使用我们的能源
小吃是指保持身体健康或面对和处理内在冲动而没有外在表现的活动。从字面上看，它意味着加热身体，并进行清洁。小吃概念的背后是我们可以引导我们的精力热情地参与生活并实现与神的联盟的最终目标的想法。 Tapas帮助我们燃尽了实现这一目标的所有愿望。小吃的另一种形式是关注我们的饮食。注意身体姿势，注意饮食习惯，注意呼吸方式-这些都是小吃。
Svadhyaya –自学
第四个niyama是svadhyaya。 Sva的意思是“自我” adhyaya的意思是“询问”或“检查”。任何培养自我反省意识的活动都可以被视为svadhyaya。这意味着有意识地在我们的所有活动和努力中发现自我意识，甚至达到欢迎和接受我们的局限性的程度。它教会我们对二元性居中并且不反应，消灭不想要的和自我毁灭的倾向。
Isvarapranidhana –精神庆典
Isvarapranidhana的意思是“将所有行动置于上帝的脚下”。这是对神（伊斯瓦拉）的沉思，以便与神和神的旨意相协调。这是公认的，精神驱使一切充裕，通过我们的关注和关怀，我们可以通过我们作为造物主的一部分而自我调整。这种作法要求我们每天拨出一些时间来认识到，存在着一种比我们自己更大的无所不在的力量来指导和指导我们的生活。 七
三，体式（身体姿势）
体式练习是身体姿势。对于那些不熟悉帕坦加利（Patanjali）的其他七个肢体的人来说，瑜伽是最常见的瑜伽方式 瑜伽经。 将身体摆成姿势的做法具有广泛的益处。其中最根本的是改善健康状况，力量，平衡和灵活性。在更深层次上，体式的练习（在梵语中意为“停留”或“固守”）被用作使心灵平静并进入存在的内在本质的工具。姿势的挑战为从业者提供了探索和控制他们的情绪，注意力，意图，信念以及身体与灵巧身体之间统一性的各个方面的机会。的确，使用体式挑战并打开身体，是一种结合剂，可以使它们与它们所有未见的元素和谐相处，这些力量通过对物理世界的反应来塑造我们的生活。然后，Asana成为一种探索我们的心理态度并增强我们的意志的方式，因为我们学会释放并进入恩典状态，而恩典状态是在物质世界和精神体验之间取得平衡而来的。
当一个人练习体位法时，它会促进思想的平静，因此，它既是冥想的准备，又是一种本身就足够的冥想。释放人的流动和内在力量会在身体中产生深刻的扎根灵性。瑜伽姿势的物理性成为扩展弥漫我们身体各个方面的意识的工具。促进意识和意识扩展的关键始于对呼吸的控制，第四肢–呼吸法。 Patanjali建议，体位法和呼吸法练习将带来理想的健康状态。呼吸和身体姿势的控制将协调生物体内的能量流动，从而为精神的发展创造沃土。 “这种脚踏实地的骨肉行为只是满足自己的最直接，最便捷的方法之一。 ……这条瑜伽练习的肢体使我们重新附着在我们的身体上。在使自己重新与身体保持联系时，我们使自己承担起以我们不可否认的智慧为指导的生活的责任。”艾扬格对此补充说：“身体的需求就是通过身体生存的神圣精神的需求。瑜伽士并没有朝天寻找上帝，因为他知道他在里面。”
IV。呼吸山（呼吸控制）
呼吸法是呼吸的测量，控制和指导。呼吸道控制生物体内的能量（呼吸），以恢复和维持健康并促进进化。当流入的呼吸被抵消或与流出的呼吸结合时，便可以实现完美的放松和身体活动的平衡。在瑜伽中，我们关注平衡力量的流动，然后将它们向内引导至脉轮系统，再引导至冠脉轮。
呼吸法或呼吸技巧在瑜伽中非常重要。它与体式或姿势齐头并进。在里面 瑜伽经，pranayama和asana的练习分别被认为是心灵和身体的最高纯净形式和自律。这种做法会产生实际的物理热感，称为塔帕纤维布或内部净化火。据教导，这种热量是净化鼻孔或人体细微神经通道过程的一部分。这样可以体验到更健康的状态，并使心灵变得更加镇定。当瑜伽士遵循适当的缓慢深呼吸的节奏模式时，这种模式可以增强呼吸系统，舒缓神经系统并减少渴望。随着欲望和渴望的减少，头脑变得自由，成为集中注意力的合适工具。”
V.Pratyahara（感官控制）
Pratyahara意味着退缩或撤退。这个单词 荒原 表示“营养”；普拉亚哈拉（Pratyahara）翻译为“使自己远离滋养感官的事物。”在瑜伽中，普拉提亚哈拉（pratyahara）一词意味着从附着于外部物体上撤回感觉。当我们不断回到自我实现和实现内部和平的道路时，这可以看作是不依附于感觉分散的做法。这意味着我们的感官不再依靠刺激的事物为生。感觉不再依赖于这些刺激物，不再受它们的刺激。
在pratyahara，我们切断了思维与感官之间的这种联系，而感官却退缩了。当感官不再与外部来源联系在一起时，结果就是克制或pratyahara。现在，重要的力量又流回了内部的源头，人们可以集中精力，而不会被外部因素分散注意力，也不会倾向于去认识外部因素。
我们冥想时，般若原几乎自动发生，因为我们沉迷于冥想的对象中。正是因为头脑如此专注，所以感觉随之而来。反之亦然。
感觉不再以通常的方式起作用，变得异常敏锐。在正常情况下，感官成为我们的主人，而不是我们的仆人。感官吸引我们对各种各样的事物产生渴望。在普拉亚哈拉（Pratyahara），情况恰恰相反：当我们不得不吃饭时，我们就吃饭，但不是因为我们渴望食物。在pratyahara，我们尝试将感官放在适当的位置，而不是将其完全排除在我们的行为之外。
我们大部分的情感失衡是我们自己创造的。受外界事件和感觉影响的人永远无法获得内在的和平与安宁。这是因为他或她在试图抑制不想要的感觉并增强其他感觉时会浪费大量的精力和精力。这最终将导致身体或精神上的失衡，并且在大多数情况下会导致疾病。
帕坦加利说，以上过程是人类不快乐和不安的根源。当人们寻求瑜伽时，希望找到内在的和平是那么回避，他们发现这一直都是他们的。从某种意义上说，瑜伽不过是一个使我们能够停下来观察自己的思维过程的过程。只有这样，我们才能理解幸福和不幸福的本质，从而超越两者。
VI。达拉纳语（集中和培养内在的知觉意识）
达拉那（Dharana）的意思是“思想的永恒集中”。基本思想是将注意力集中或集中在一个方向上。 “当身体被体式锻炼时，当心被pranayama的火焰提炼，而感官受到芭堤雅的控制时，萨达卡（寻求者）将达到第六阶段，达拉那。在这里，他全神贯注于一个重点，或者全神贯注于一项任务。为了达到这种完全吸收的状态，必须保持头脑平静。”
在达拉那，我们创造了一个条件，使头脑将注意力集中在一个方向上，而不是朝着许多不同的方向走。深入的思考和反思可以创造正确的条件，而我们选择的这一点的关注变得更加激烈。我们鼓励思维的一种特定活动，并且这种活动越激烈，思维的其他活动就越容易消失。
达拉那的目的是通过将注意力集中在某个稳定的实体上来稳定思想。选择的特定对象与通用目的无关，后者是通过将记忆，梦想或反思性思维故意将其一意孤行地放在某个显然是静态的对象上，从而阻止思维徘徊。艾扬格银行（BKS Iyengar）指出，目标是建立一种精神状态，使思想，才智和自我“都受到约束，并将所有这些才能奉献给主，供他使用和服务。这里没有“我”和“我的”的感觉。”
通过瑜伽练习净化思想后，它就可以有效地专注于一个主题或经验点。现在我们可以释放内部治疗的巨大潜力。
七。禅宗（奉献，冥想）
禅定意味着崇拜，或深刻而抽象的宗教冥想。这是完美的沉思。它涉及集中在一个焦点上，目的是了解有关它的真相。这个概念认为，当人们将注意力集中在一个对象上时，思维就转化为对象的形状。因此，当人们专注于神时，他们会更加反思神，并且知道其真实本性。 “他的身体，呼吸，感官，思想，理性和自我都融合在他的沉思对象中-普遍精神。”
在禅修过程中，意识通过将清晰的洞察力结合到物体之间以及感知的微妙层次之间的区别而进一步统一。 “我们学会区分感知者的思维，感知的手段和感知到的对象，单词，其含义和思想之间以及自然的所有演化水平之间的区别。”
当我们调整注意力并更加意识到现实的本质时，我们会认为世界是虚幻的。 “唯一的现实是普世自我或上帝，它被玛雅（虚幻的力量）遮盖了。随着面纱被揭开，头脑变得更加清晰。不快乐和恐惧，甚至对死亡的恐惧，都消失了。这种自由状态或Moksha是瑜伽的目标。通过不断地对事物的本质进行查询就可以实现。”冥想已成为我们清晰看到事物并感知现实的工具，超越了笼罩我们心灵的幻想。
八。萨玛迪（神圣联盟）
瑜伽八重途径的最后一步是实现三摩地。 Samadhi的意思是“汇聚，合并”。在三摩地的状态下，身体和感官处于静止状态，好像在睡觉，而思维和理智的头脑却很清醒，好像在醒着。一个超越意识。在三摩地期间，我们意识到成为一个没有差异的身份是什么，以及一个被解放的灵魂如何能够享受这种纯粹身份的纯粹意识。有意识的思想回落到它最初出现的无意识遗忘之中。
因此，三摩地指的是联合瑜伽或真正的瑜伽。我们对虚幻的现实认识的“我”和“我的”所造成的分离的终结。头脑不区分自我和非自我，也不区分预期的对象和沉思的过程。头脑和智力已经停止，只有意识，真理和无法言喻的喜悦的经历。
实现三摩地是一项艰巨的任务。因此， 瑜伽经 建议使用体位法和呼吸法作为达拉那的准备，因为它们会影响心理活动并在拥挤的心理日程中创造空间。一旦达拉那发生，就可以跟随达那和三摩地。
瑜伽的这八个步骤表明了实现身体，伦理，情感和心理精神健康的逻辑途径。瑜伽并不试图改变个人；相反，它使我们每个人的整体健康和融合的自然状态成为现实。
原始来源是由 威廉·J·多兰（William JD Doran）
The practice of yoga is an art and science dedicated to creating union between body, mind and spirit. Its objective is to assist the practitioner in using the breath and body to foster an awareness of ourselves as individualized beings intimately connected to the unified whole of creation. In short it is about making balance and creating equanimity so as to live in peace, good health and harmony with the greater whole. This art of right living was perfected and practiced in India thousands of years ago and the foundations of yoga philosophy were written down in The Yoga Sutra of Patanjali, approximately 200 AD. This sacred text describes the inner workings of the mind and provides an eight-step blueprint for controlling its restlessness so as to enjoying lasting peace.
The core of Patanjali’s Yoga Sutra is an eight-limbed path that forms the structural framework for yoga practice. Upon practicing all eight limbs of the path it becomes self-evident that no one element is elevated over another in a hierarchical order. Each is part of a holistic focus which eventually brings completeness to the individual as they find their connectivity to the divine. Because we are all uniquely individual a person can emphasize one branch and then move on to another as they round out their understanding.
In brief, the 8 limbs of yoga are as follows:
- Yama : Universal morality
- Niyama : Personal observances
- Asanas : Body postures
- Pranayama : Breathing exercises, and control of prana
- Pratyahara : Control of the senses
- Dharana : Concentration and cultivating inner perceptual awareness
- Dhyana : Devotion, Meditation on the Divine
- Samadhi : Union with the Divine
Summary of Contents
- I. Yamas (Universal Morality)
- II. Niyama (Personal Observances)
- III. Asanas (Body postures)
- IV. Pranayama (Breath Control)
- V. Pratyahara (Control of the Senses)
- VI. Dharana (Concentration and cultivating inner perceptual awareness)
- VII. Dhyana (Devotion , Meditation on the Divine)
- VIII. Samadhi (Union with the Divine)
- Ahimsa – Compassion for all living things
The word ahimsa literally mean not to injure or show cruelty to any creature or any person in any way whatsoever. Ahimsa is, however, more than just lack of violence as adapted in yoga. It means kindness, friendliness, and thoughtful consideration of other people and things. It also has to do with our duties and responsibilities too. Ahimsa implies that in every situation we should adopt a considerate attitude and do no harm. - Satya – Commitment to Truthfulness
Satya means “to speak the truth,” yet it is not always desirable to speak the truth on all occasions, for it could harm someone unnecessarily. We have to consider what we say, how we say it, and in what way it could affect others. If speaking the truth has negative consequences for another, then it is better to say nothing. Satya should never come into conflict with our efforts to behave with ahimsa. This precept is based on the understanding that honest communication and action form the bedrock of any healthy relationship, community, or government, and that deliberate deception, exaggerations, and mistruths harm others. - Asteya – Non-stealing
Steya means “to steal”; asteya is the opposite-to take nothing that does not belong to us. This also means that if we are in a situation where someone entrusts something to us or confides in us, we do not take advantage of him or her. Non-stealing includes not only taking what belongs to another without permission, but also using something for a different purpose to that intended, or beyond the time permitted by its owner. The practice of asteya implies not taking anything that has not been freely given. This includes fostering a consciousness of how we ask for others’ time for inconsiderate behavior demanding another’s attention when not freely given is, in effect, stealing. - Brahmacharya – Sense control
Brahmacharya is used mostly in the sense of abstinence, particularly in relationship to sexual activity. Brahmacharya suggests that we should form relationships that foster our understanding of the highest truths. Brahmacharya does not necessarily imply celibacy. Rather, it means responsible behavior with respect to our goal of moving toward the truth. Practicing brahmacharya means that we use our sexual energy to regenerate our connection to our spiritual self. It also means that we don’t use this energy in any way that might harm others.iv - Aparigraha – Neutralizing the desire to acquire and hoard wealth
Aparigraha means to take only what is necessary, and not to take advantage of a situation or act greedy. We should only take what we have earned; if we take more, we are exploiting someone else. The yogi feels that the collection or hoarding of things implies a lack of faith in God and in himself to provide for his future.v Aparigraha also implies letting go of our attachments to things and an understanding that impermanence and change are the only constants.
II. Niyama (Personal Observances) Niyama means “rules” or “laws.” These are the rules prescribed for personal observance. Like the yamas, the five niyamas are not exercises or actions to be simply studied. They represent far more than an attitude. Compared with the yamas, the niyamas are more intimate and personal. They refer to the attitude we adopt toward ourselves as we create a code for living soulfully
- Sauca – Purity
The first niyama is sauca, meaning purity and cleanliness. Sauca has both an inner and an outer aspect. Outer cleanliness simply means keeping ourselves clean. Inner cleanliness has as much to do with the healthy, free functioning of our bodily organs as with the clarity of our mind. Practicing asanas or pranayama are essential means for attending to this inner sauca. Asanas tones the entire body and removes toxins while pranayama cleanses our lungs, oxygenates our blood and purifies our nerves. “But more important than the physical cleansing of the body is the cleansing of the mind of its disturbing emotions like hatred, passion, anger, lust, greed, delusion and pride.” vi - Santosa – Contentment
Another niyama is santosa, modesty and the feeling of being content with what we have. To be at peace within and content with one’s lifestyle finding contentment even while experiencing life’s difficulties for life becomes a process of growth through all kinds of circumstances. We should accept that there is a purpose for everything – yoga calls it karma – and we cultivate contentment ‘to accept what happens’. It means being happy with what we have rather than being unhappy about what we don’t have. - Tapas – Disciplined use of our energy
Tapas refers to the activity of keeping the body fit or to confront and handle the inner urges without outer show. Literally it means to heat the body and, by so doing, to cleanse it. Behind the notion of tapas lies the idea we can direct our energy to enthusiastically engage life and achieve our ultimate goal of creating union with the Divine. Tapas helps us burn up all the desires that stand in our way of this goal. Another form of tapas is paying attention to what we eat. Attention to body posture, attention to eating habits, attention to breathing patterns – these are all tapas. - Svadhyaya – Self study
The fourth niyama is svadhyaya. Sva means “self’ adhyaya means “inquiry” or “examination”. Any activity that cultivates self-reflective consciousness can be considered svadhyaya. It means to intentionally find self-awareness in all our activities and efforts, even to the point of welcoming and accepting our limitations. It teaches us to be centered and non-reactive to the dualities, to burn out unwanted and self-destructive tendencies. - Isvarapranidhana – Celebration of the Spiritual
Isvarapranidhana means “to lay all your actions at the feet of God.” It is the contemplation on God (Isvara) in order to become attuned to god and god’s will. It is the recognition that the spiritual suffuses everything and through our attention and care we can attune ourselves with our role as part of the Creator. The practice requires that we set aside some time each day to recognize that there is some omnipresent force larger than ourselves that is guiding and directing the course of our lives. vii
As one practices asana it fosters a quieting of the mind, thus it becomes both a preparation for meditation and a meditation sufficient in and of itself. Releasing to the flow and inner strength that one develops brings about a profound grounding spirituality in the body. The physicality of the yoga postures becomes a vehicle to expand the consciousness that pervades our every aspect of our body. The key to fostering this expansion of awareness and consciousness begins with the control of breath, the fourth limb – Pranayama. Patanjali suggests that the asana and the pranayama practices will bring about the desired state of health; the control of breath and bodily posture will harmonize the flow of energy in the organism, thus creating a fertile field for the evolution of the spirit. “This down-to-earth, flesh-and-bones practice is simply one of the most direct and expedient ways to meet yourself. … This limb of yoga practice reattaches us to our body. In reattaching ourselves to our bodies we reattach ourselves to the responsibility of living a life guided by the undeniable wisdom of our body.” To this B.K.S. Iyengar adds: “The needs of the body are the needs of the divine spirit which lives through the body. The yogi does not look heaven-ward to find God for he know that He is within.”
IV. Pranayama (Breath Control) Pranayama is the measuring, control, and directing of the breath. Pranayama controls the energy (prana) within the organism, in order to restore and maintain health and to promote evolution. When the in-flowing breath is neutralized or joined with the out-flowing breath, then perfect relaxation and balance of body activities are realized. In yoga, we are concerned with balancing the flows of vital forces, then directing them inward to the chakra system and upward to the crown chakra.
Pranayama, or breathing technique, is very important in yoga. It goes hand in hand with the asana or pose. In the Yoga Sutra, the practices of pranayama and asana are considered to be the highest form of purification and self discipline for the mind and the body, respectively. The practices produce the actual physical sensation of heat, called tapas, or the inner fire of purification. It is taught that this heat is part of the process of purifying the nadis, or subtle nerve channels of the body. This allows a more healthful state to be experienced and allows the mind to become more calm. As the yogi follows the proper rhythmic patterns of slow deep breathing “the patterns strengthen the respiratory system, soothe the nervous system and reduce craving. As desires and cravings diminish, the mind is set free and becomes a fit vehicle for concentration.”
V. Pratyahara (Control of the Senses) Pratyahara means drawing back or retreat. The word ahara means “nourishment”; pratyahara translates as “to withdraw oneself from that which nourishes the senses.” In yoga, the term pratyahara implies withdrawal of the senses from attachment to external objects. It can then be seen as the practice of non-attachment to sensorial distractions as we constantly return to the path of self realization and achievement of internal peace. It means our senses stop living off the things that stimulate; the senses no longer depend on these stimulants and are not fed by them any more.
In pratyahara we sever this link between mind and senses, and the senses withdraw. When the senses are no longer tied to external sources, the result is restraint or pratyahara. Now that the vital forces are flowing back to the Source within, one can concentrate without being distracted by externals or the temptation to cognize externals.
Pratyahara occurs almost automatically when we meditate because we are so absorbed in the object of meditation. Precisely because the mind is so focused, the senses follow it; it is not happening the other way around.
No longer functioning in their usual manner, the senses become extraordinarily sharp. Under normal circumstances the senses become our masters rather than being our servants. The senses entice us to develop cravings for all sorts of things. In pratyahara the opposite occurs: when we have to eat we eat, but not because we have a craving for food. In pratyahara we try to put the senses in their proper place, but not cut them out of our actions entirely.
Much of our emotional imbalance are our own creation. A person who is influenced by outside events and sensations can never achieve the inner peace and tranquility. This is because he or she will waste much mental and physical energy in trying to suppress unwanted sensations and to heighten other sensations. This will eventually result in a physical or mental imbalance, and will, in most instances, result in illness.
Patanjali says that the above process is at the root of human unhappiness and uneasiness. When people seek out yoga, hoping to find that inner peace which is so evasive, they find that it was theirs all along. In a sense, yoga is nothing more than a process which enables us to stop and look at the processes of our own minds; only in this way can we understand the nature of happiness and unhappiness, and thus transcend them both.
VI. Dharana (Concentration and cultivating inner perceptual awareness) Dharana means “immovable concentration of the mind”. The essential idea is to hold the concentration or focus of attention in one direction. “When the body has been tempered by asanas, when the mind has been refined by the fire of pranayama and when the senses have been brought under control by pratyahara, the sadhaka (seeker) reaches the sixth stage, dharana. Here he is concentrated wholly on a single point or on a task in which he is completely engrossed. The mind has to be stilled in order to achieve this state of complete absorption.”
In dharana we create the conditions for the mind to focus its attention in one direction instead of going out in many different directions. Deep contemplation and reflection can create the right conditions, and the focus on this one point that we have chosen becomes more intense. We encourage one particular activity of the mind and, the more intense it becomes, the more the other activities of the mind fall away.
The objective in dharana is to steady the mind by focusing its attention upon some stable entity. The particular object selected has nothing to do with the general purpose, which is to stop the mind from wandering -through memories, dreams, or reflective thought-by deliberately holding it single-mindedly upon some apparently static object. B.K.S. Iyengar states that the objective is to achieve the mental state where the mind, intellect, and ego are “all restrained and all these faculties are offered to the Lord for His use and in His service. Here there is no feeling of ‘I’ and ‘mine’.”
When the mind has become purified by yoga practices, it becomes able to focus efficiently on one subject or point of experience. Now we can unleash the great potential for inner healing.
VII. Dhyana (Devotion , Meditation on the Divine) Dhyana means worship, or profound and abstract religious meditation. It is perfect contemplation. It involves concentration upon a point of focus with the intention of knowing the truth about it. The concept holds that when one focuses their mind in concentration on an object the mind is transformed into the shape of the object. Hence, when one focuses on the divine they become more reflective of it and they know their true nature. “His body, breath, senses, mind, reason and ego are all integrated in the object of his contemplation – the Universal Spirit.”
During dhyana, the consciousness is further unified by combining clear insights into distinctions between objects and between the subtle layers of perception. “We learn to differentiate between the mind of the perceiver, the means of perception, and the objects perceived, between words, their meanings, and ideas, and between all the levels of evolution of nature.”
As we fine-tune our concentration and become more aware of the nature of reality we perceive that the world is unreal. “The only reality is the universal self, or God, which is veiled by Maya (the illusory power). As the veils are lifted, the mind becomes clearer. Unhappiness and fear – even the fear of death – vanishes. This state of freedom, or Moksha, is the goal of Yoga. It can be reached by constant enquiry into the nature of things.” Meditation becomes our tool to see things clearly and perceive reality beyond the illusions that cloud our mind.
VIII. Samadhi (Union with the Divine)The final step in the eight-fold path of Yoga is the attainment of Samadhi. Samadhi means “to bring together, to merge.” In the state of samadhi the body and senses are at rest, as if asleep, yet the faculty of mind and reason are alert, as if awake; one goes beyond consciousness. During samadhi, we realize what it is to be an identity without differences, and how a liberated soul can enjoy pure awareness of this pure identity. The conscious mind drops back into that unconscious oblivion from which it first emerged.
Thus, samadhi refers to union or true Yoga. There is an ending to the separation that is created by the “I” and “mine” of our illusory perceptions of reality. The mind does not distinguish between self and non-self, or between the object contemplated and the process of contemplation. The mind and the intellect have stopped and there is only the experience of consciousness, truth and unutterable joy.
The achievement of samadhi is a difficult task. For this reason the Yoga Sutra suggests the practice of asanas and pranayama as preparation for dharana, because these influence mental activities and create space in the crowded schedule of the mind. Once dharana has occurred, dhyana and samadhi can follow.
These eight steps of yoga indicate a logical pathway that leads to the attainment of physical, ethical, emotional, and psycho-spiritual health. Yoga does not seek to change the individual; rather, it allows the natural state of total health and integration in each of us to become a reality.
The original source was written by William J.D. Doran
