Patanjali’s Eightfold path

The first limb, yama, deals with one’s ethical standards and sense of

integrity, focusing on our behavior and how we conduct ourselves in

life. Yamas are universal practices that relate best to what we know

as the Golden Rule, “Do unto others as you would have them do unto

you.”

Ahimsa: nonviolence

Satya: truthfulness

Asteya: nonstealing

Brahmacharya: continence

Aparigraha: noncovetousness

2. Niyama

Niyama, the second limb, has to do with self-discipline and spiritual

observances. Regularly attending temple or church services, saying

grace before meals, developing your own personal

meditation practices, or making a habit of taking contemplative

walks alone are all examples of niyamas in practice.

The five niyamas are:

Saucha: cleanliness

Samtosa: contentment

Tapas: heat; spiritual austerities

Svadhyaya: study of the sacred scriptures and of one’s self

Isvara pranidhana: surrender to God

3. Asana

Asanas, the postures practiced in yoga, comprise the third limb. In

the yogic view, the body is a temple of spirit, the care of which is an

important stage of our spiritual growth. Through the practice of

asanas, we develop the habit of discipline and the ability to

concentrate, both of which are necessary for meditation.

4. Pranayama

Generally translated as breath control, this fourth stage consists of

techniques designed to gain mastery over the respiratory process

while recognizing the connection between the breath, the mind, and

the emotions. As implied by the literal translation of pranayama, “life

force extension,” yogis believe that it not only rejuvenates the body

but actually extends life itself. You can practice pranayama as an

isolated technique (i.e., simply sitting and performing a number of

breathing exercises), or integrate it into your daily hatha yoga

routine.

These first four stages of Patanjali’s ashtanga yoga concentrate on

refining our personalities, gaining mastery over the body, and

developing an energetic awareness of ourselves, all of which

prepares us for the second half of this journey, which deals with the

senses, the mind, and attaining a higher state of consciousness.

5. Pratyahara

Pratyahara, the fifth limb, means withdrawal or sensory

transcendence. It is during this stage that we make the conscious

effort to draw our awareness away from the external world and

outside stimuli. Keenly aware of, yet cultivating a detachment from,

our senses, we direct our attention internally. The practice of

pratyahara provides us with an opportunity to step back and take a

look at ourselves. This withdrawal allows us to objectively observe

our cravings: habits that are perhaps detrimental to our health and

which likely interfere with our inner growth.

6. Dharana

As each stage prepares us for the next, the practice of pratyahara

creates the setting for dharana, or concentration. Having relieved

ourselves of outside distractions, we can now deal with the

distractions of the mind itself. No easy task! In the practice of

concentration, which precedes meditation, we learn how to slow

down the thinking process by concentrating on a single mental

object: a specific energetic center in the body, an image of a deity,or

the silent repetition of a sound. We, of course, have already begun to

develop our powers of concentration in the previous three stages of

posture, breath control, and withdrawal of the senses. In asana and

pranayama, although we pay attention to our actions, our attention

travels. Our focus constantly shifts as we fine-tune the many

nuances of any particular posture or breathing technique. In

pratyahara we become self-observant; now, in dharana, we focus

our attention on a single point. Extended periods of concentration

naturally lead to meditation.

7. Dhyana

Meditation or contemplation, the seventh stage of ashtanga, is the

uninterrupted flow of concentration. Although concentration

(dharana) and meditation (dhyana) may appear to be one and the

same, a fine line of distinction exists between these two stages.

Where dharana practices one-pointed attention, dhyana is

ultimately a state of being keenly aware without focus. At this stage,

the mind has been quieted, and in the stillness it produces few or no

thoughts at all. The strength and stamina it takes to reach this state

of stillness is quite impressive. But don’t give up. While this may

seem a difficult if not impossible task, remember that yoga is a

process. Even though we may not attain the “picture perfect” pose,

or the ideal state of consciousness, we benefit at every stage of our

progress.

8. Samadhi

Patanjali describes this eighth and final stage of ashtanga, samadhi,

as a state of ecstasy. At this stage, the meditator merges with his or

her point of focus and transcends the Self altogether. The meditator

comes to realize a profound connection to the Divine, an

interconnectedness with all living things. With this realization

comes the “peace that passeth all understanding”; the experience of

bliss and being at one with the Universe. On the surface, this may

seem to be a rather lofty, “holier than thou” kind of goal. However, if

we pause to examine what we really want to get out of life, would

not joy, fulfillment, and freedom somehow find their way onto our

list of hopes, wishes, and desires? What Patanjali has described as

the completion of the yogic path is what, deep down, all human

beings aspire to: peace. We also might give some thought to the fact

that this ultimate stage of yoga—enlightenment—can neither be

bought nor possessed. It can only be experienced, the price of which

is the continual devotion of the aspirant.

Excerpt from the Yoga Journal