Stanza 29 of Book 2 (Sadhana Pada) of Patanjali’s Yoga
Sutras is the famous list of the eight stages of the universal and nonsectarian
awakening and ascension of the individual soul back to its Creator. I have
previously written blog posts on each of these stages and refer readers to
those for more details. However in those blog posts my references were not
directly to the sutras but to the classic text by Swami Kriyananda, The Art
& Science of Raja Yoga. I have been privileged to teach this course for
some sixteen years at Ananda in the Seattle area.
Ashtanga Yoga
The term, Ashtanga Yoga, is commonly translated as 8-Limbed
Yoga. Patanjali was not intending to start a yoga studio or yoga movement
called “Ashtanga Yoga.” His is a clinical description of the psycho-physiological
and spiritual attributes of the universal path toward enlightenment. The stages
he describes have several meanings, and here are just a few:
·
First, they do represent steps (as in a ladder)
that the aspirant is encouraged to take on his path to soul freedom. But this
is a linear approach and a transactional interpretation. For example, the
fourth stage, pranayama, may be interpreted to suggest that the one practice
breath control techniques.
·
Second, as “limbs” in a tree, they are more like
facets of the diamond of truth rather than steps. Each stage is somewhat
holographic, for it contains within its perfection some aspect of all the
others. Perfection of the consciousness of non-violence (ahimsa) brings with it
or opens the door, at least, to the highest stage, Samadhi.
·
Third, the stages represent states of
consciousness and degrees of mastery over life force and consciousness.
Pranayama, therefore, refers not only to the techniques of controlling life
force (starting with awareness and control of the breath) but refers also to
the goal of said practices: the state of breathlessness.
·
Fourth, each stage brings with it appropriate
attitudes and levels of mastery over objective nature. Continuing with the
fourth stage as my example, pranayama relates to the heart center and great
devotion and pure (unselfish) feeling is awakened and, at the same time, such
qualities are necessary for the realization of pranayama. Although it is not
clear from the sutras themselves, mastery of prana (pranayama), would possibly
bring to the yogi great healing powers, whether of self or others. By stopping
the heart pump and breath, human life is prolonged and the effects of aging and
disease can be reversed. It is important to note that one can perfect an
attitude but cannot perfect its outer expression. For example, perfect
nonviolence cannot be achieved insofar as the very act of eating and travelling
involves the “killing” of other life forms. (Even a cabbage is a living being.)
But no such actions require us to hate or purposely inflict harm. And there are
times when one ideal appears to conflict with another. For example,
self-defense might seem to place non-violence at odds to the value and
protection of human life. In such a case the higher ideal must suffice. Yogananda
taught that human life is to be valued, spiritually speaking, and the
protection of human life from disease and death is the higher duty where it
might involve such policies as mosquito abatement, for example.
·
Fifth, Patanjali is describing “yoga” as 8-Limbed.
Yoga means, inter alia, “union,” and refers to Oneness or union of soul with
the Infinite Power, or Spirit. From Vedanta (the view of reality from the God’s
eye), this state has 8-limbs, or eight manifestations. Thus the ladder goes
both up and down, and, well, all around! The description of this reality
includes the physical body (and macrocosm of the cosmos); the subtle (or
astral, or energy) body (and cosmos), the causal body (and cosmos, of ideas and
thoughts), and the transcendent realm of Bliss beyond creation (and the various
levels of creation in between, as well).
So leaving most interpretation and analysis to my prior blog
articles, let us examine the sutras and the remainder of Book 2, which describe
the first five stages of the 8-Fold Path:
1.
8-Stages
Verse 29 lists the eight as yama, niyama, asana,
pranayama, pratyahara, dharana, dhyana, and Samadhi. These eight have a special
correlation with the seven chakras (which become eight by the positive and
negative polarity of the sixth chakra: the negative pole being located at the
medulla oblongata, and the positive pole being the point between the eyebrows.
Because these stages exist on all three levels of our Being (physical, astral,
and ideational), the correlation between the eight stages and the chakras is
only approximate. There is also an approximate correlation of the chakras with
the eight facets, or aspects, of the attributes of the soul: peace, wisdom,
energy, love, calmness, sound, light, and bliss.
2.
Yama
Verse 30 lists the sub-aspects of yama (“control”)
as non-violence, truthfulness, non-stealing, continence, and non-attachment.
When these are observed under all circumstances we have achieved realization of
yama. (Verse 31) When tempted to violate these “great vows,” one should employ
positive thoughts, Patanjali advises (in Verse 33). Violations may occur by
omission, commission, by indirect means (including ignorance) and may be minor,
“middling,” or great in consequence or intensity (Verse 34). Obstacles include
greed, anger, and selfishness (V32). One must remember, always, the suffering
that such lapses cause. I find it interesting how simply Patanjali states that
one should substitute positive thoughts in place of negative one. I have seen
this principle employed very frequently in the teachings of Paramhansa
Yogananda.
3.
Angry or violent tendencies in others cease in
one’s presence when non-violence is established in one’s consciousness. From
truthfulness one acquires the power of attaining for oneself and for others the
results of efforts without have to exert the effort (one’s mere word is
sufficient). From non-stealing all one’s material needs are attracted to you
without additional or strenuous effort. From celibacy there comes great health,
vitality, and memory. From non-attachment (to one’s body and possessions) comes
the knowledge of one’s past lives. (V35-39)
4.
Niyama
The second stage, niyama (“non-control,” or the
“do’s”), consists also of five precepts, or sub-aspects: internal and external
purification, contentment, mortification, study, and worship of God.
5.
With realization of purification (cleanliness)
comes indifference (non-attachment) to the demands and needs of the body and
senses, and a disinclination for bodily contact with others. Cleanliness (of
body, internal and external, and mind) lead to purity of heart, cheerfulness,
concentration, control of passions, and awareness of the soul. Contentment
yields supreme happiness and joyful peace. Mortification, called in Sanskrit,
tapasya, refers to both self-control and even-mindedness under all conditions.
The specific instructions regarding mortification should come from one’s
preceptor (guru) and the result is the purification of karma. Tapasya leads to
the manifestation of psychic powers related to the sense organs (discussed in
Book 3, Vibhuti Pada). By remaining focused at the point between the eyebrows
(an instruction given by the guru and considered tapasya), the mind becomes
pure. By perfection of Self-study (swadhyaya) as a result of meditating and
chanting OM, one’s chosen ideal of God appears and higher Beings (devas,
rishis, and siddhas) appear before one’s inner sight. With devotion to God
while focused at the spiritual eye, Samadhi and attendant siddhis (psychic
powers) are achieved. Knowledge of time and space is attained. (V40-45)
6.
The third stage is asana. It means, simply,
posture. It is to be found by sitting relaxed with a straight spine. This is
achieved by awareness and control of the body and by deep meditation on the
Infinite. By perfection of asana one is no longer troubled by the ebb and flow
of the senses. (V46-48)
7.
Pranayam is the fourth stage and consists of
controlling the breath (inhalation, exhalation, and cessation). The external
breath is the air moving in the lungs; internal breath is the prana in the
astral body; cessation is breathlessness. Cessation is momentary when the
breath is held in, or out, but prolonged when it ceases all together in higher
stages of meditation. One practices pranayama according to the instructions of
the preceptor. Many variations exist and relate to timing, placement of the
breath, number of breaths performed, long or short, and so on. Another pranayam
is that which results from concentration upon an object, either external or
internal. Watching the breath, for example causes the breath to become quiet
and even to stop all together. By these four stages the inner light is revealed
and obstacles are overcome. (V49-52)
8.
With the stage of pratyahara, the prana flowing
to the sense organs is reversed and the energy released can be used and
focused. The result is a great power of interiorized concentration. Then is
complete mastery of the senses achieved. (V53-55).
Thus ends Book 2, Sadhana Pada! The last
three stages of the 8-Fold Path, Patanjali consigns to Book 3, Vibhuti Pada, as
they are qualitatively on a different level than the first five stages. The
five stages (and chakras) relate to the soul’s piercing the veil of maya,
especially on the material plane. The three highest stages are, by degrees,
stages of contemplation and progressively deeper identification with higher,
and finally transcendent, realities.
Thus ends this blog article!
Nayaswami Hriman
