Yoga’s Eight Fold Path to Enlightenment

While many consider Yoga to be a form a physical exercise, it is also known to be an exercise in spiritual development. Most would agree that the true goal of Yoga is to provide the individual with the means to achieve inner peace and balance. To achieve these lofty goals, students are encouraged to become familiar Yoga’s eight fold path. The eight fold path consists of eight disciplines; Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samhadi.

The first fold, Yama, advises students to engage with the world from a moral standpoint, and is actually broken down into five distinct elements. The first element, Ahimsa, teaches the student to respect the world around him. The second, Satya, teaches that one should be honest with themselves and with others. The third, Asteya, teaches not to steal from another. The fourth, Bramacharya, advises against overindulgence of any form. The fifth, Aparigraha, teaches the student to live a simple life that is not distracted by material things.

Niyama, or the second fold, is considered the path of self restraint and consists of three distinct elements. Shaugh, the first element, teaches students to keep the body and mind clean and pure. Santosh, the second element, teaches the student to be happy and contented with the task at hand and to give an honest effort in all endeavors. Tapa, the third element, suggests that certain pleasures must be given up in order to attain one’s goals.

Asana is the third of the eight fold path, and it is concerned with physical training and building stamina. Asana is made up of 84 yoga poses, which are focused on developing strength, increasing health, and preparing for meditation. This stage is as much about physical conditioning, as it is mental or psychological discipline. Pranayama, the fourth fold, concerns controlled breathing. Proper breathing is important for mastering true relaxation and self discipline. The proper way to breathe while practicing yoga is to breathe in, and breathe out while pausing in between.

Pratyahara is the fifth of the eight folds, and is concerned with the individual’s control of sensory stimulation. The intent is to induce a sense of inner peace and quiet, by tuning out external stimulation. Dharana is the sixth fold, and it is primarily concerned with focusing one’s concentration on meditation. When a meditative state has been attained the student is then on to the seventh step, Dhyana. The final step, Samhadi, is attained when all previous steps have been completed and the individual experiences a true oneness with all things. The student is, as of this point, in tune with the universal flow. Namaste!

Brodi Saatpha has been practicing Yoga for many years, and one day hopes to attain true enlightenment. When she is not teaching others how to discover inner peace, she writes for yoga-insight.com ? an inspiring online magazine dedicated to educating and informing people about the history of yoga, yoga chants, yoga retreats and more.

Yes, No, Yes No: The Yamas & Niyamas

The Yamas & the Niyamas represent the first two limbs/branches of the eight-limbed body/tree of Ashtanga (ashta=eight, anga=limb) Yoga. Considered as foundations for the remaining six limbs, these ?outer? branches of the Ashtanga system are attitudes & actions that have the power to align us with Inner Peace. Totaling ten in number ~ five Yamas or ?don?ts, and five Niyamas or ?do?s? ~ they strike a resonant cord, for many who first come upon them, with the Christian Ten Commandments. There is, however, an important difference: the emphasis of the Yamas & Niyamas is not so much on what we will suffer if we fail to abide by them, but rather on what we will gain if we choose to practice them. In other words, they are not so much ?commandments? as they are recommendations, invitations or just plain sensible advice from our friends in this Yoga lineage.

The Yamas & Niyamas are ~ at least initially ~ engaged with as a path, a practice, a direction of development. Once we?ve practiced for a while, and realize spiritual perfection (i.e. have traversed the remaining six limbs of Ashtanga Yoga), the Yamas & Niyamas manifest as specific siddhis/fruitions ? which take us beyond the ?yes? and ?no? of the path, and into the nondual territory of YesNo, a.k.a. Nirvana, Brahma, Unity Consciousness. They become what in Buddhism are called paramitas (nondual perfections). So while initially the Yamas & Niyamas are much like the proverbial finger pointing to the moon (a tool for guiding our vision), in their essence and final manifestation they are finger/moon indistinguishable.

The first of the Yamas is Ahimsa, or non-violence. It is the practice of doing no harm, and reveals benevolence as a natural quality of the heart. When we perfect the quality of non-violence, hostility ceases in our presence: even the fiercest of beasts ~ in meeting this perfected vibration of doing-no-harm ~ themselves become harmless. Complementing the Yama of Ahimsa is the Niyama of Saucha, or cleanliness, which ~ though it includes bodily cleanliness ~ refers principally to a purity of heart. In renouncing the desire to do harm in any way to others (the practice of Ahimsa), we develop a sweetness & innocence that is the sign of a heart inwardly pure and at peace. The consciousness of being separate from others (the root of all acts of violence) has at this point been transformed into the realization of the inherent Unity of Being ? giving rise to that absolute inner purity which is recommended by the Niyama of cleanliness.

The second of the Yamas is Satya, or truthfulness. This is the practice of harmlessness with respect to our speech: of speaking in a way that is both truthful and kind. This requires us, for one, to make a distinction between truth and fact: the truth (the Masters tell us) is always beneficial (given the particular context); a statement of fact can (within a particular context) be either beneficial or harmful. What is recommended, when faced with a situation in which speaking sincerely would likely inflict harm, is simply to remain silent. Perfection of Satya develops mental power to such an extent that one?s mere word becomes binding on objective events: One has merely to declare a thing so for it actually to become so. Complementing the Yama of Satya is the Niyama of Ishvara Pranidhana, or Devotion to the Supreme Lord, for the ultimate act of truth-telling is to admit to there being only one reality in existence: God. And this is a God discovered not by scattering our devotion outwardly in religious ceremonies and rituals, but rather by turning it inward (becoming yogis!) ~ by realizing Brahma flowing through and as ?ourselves.? This fundamental self-honesty (Satya) unfolds quite naturally then as the Niyama of Devotion to the Supreme Lord (our own radiant Core). When we realize who we are, how can we not be in love and endlessly devoted to that?!

The third of the Yamas is Asteya, or non-avarice. What is to be renounced, here, is the desire for anything that is not acquired by merit. This involves a fundamental trust in the ?law of attraction? by which what a person does indeed merit, will be (quite infallibly) attracted. (This is in alignment, also, with the tenets of Karma Yoga: of remaining relaxed with respect to outcome/resluts, even in the midst of fervent activity.) Developed to perfection, the quality of non-avarice generates a subtle magnetism that enables the yogi to attract things effortlessly: his or her needs, whatever they are, are always met ? giving rise then to a sense of ease and relaxation. Complementing the Yama of Asteya is the Niyama of Santosha, or contentment. Because we know that what we merit will always be forthcoming, we?re able ~ in our work and in our play ~ to rest within an attitude of acceptance, regardless of the particular circumstances that are currently manifesting in/as our life.

The fourth of the Yamas is Aparigraha, or non-acceptance, and is a corollary to Asteya/non-avarice: Asteya signifies non-attachment to what is not our own; Aparigraha signifies non-attachment to what we would normally consider to be our own. The point is that nothing, truly, belongs to us (as small-self/ego). Everything ~ our bodies, our actions, our thoughts ~ belongs to the Lord (our Higher Self). The perfection of Aparigraha manifests as the capacity to remember our past incarnations (something that is possible only when we let go of our identification with our present body). Complementing the Yama of Aparigrapha is the Niyama of Swadhyaya, or introspection, which invites a movement from an understanding of what we are not (via the practice of non-acceptance) to an ever-deepening intuition of who we are.

The fifth of the Yamas is Brahmacharya, self-control or ~ more literally ~ ?flowing with Brahma/the Supreme Spirit.? This teaching is applied most specifically to the practice of celibacy/sexual abstinence. More generally, it refers to working skillfully with all of our natural human appetites. In its deepest sense, Brahmacharya signifies the practice of allowing our awareness always to be flowing in the Core of our Being, i.e. of being identified with Spirit, instead of with an ego centered in body-consciousness. As we train in this way, we begin to be master of our natural human ?appetites? (their fulfillment becomes a clear expression of the energy of awakened mind), instead of being mastered by them (i.e. drawn into loops of distraction from the truth of who-we-are). The perfection of this Yama dawns as an arising of boundless energy, which causes us to shine like the sun itself, shedding radiance continuously. Complementing the Yama of Brahmacharya is the Niyama of Tapas, or austerity, which refers to the practice of taking energy that was formerly directed outwardly, and re-channeling it into the spiritual search, of offering (as food) to the fire of the Shushumna Nadi, all of those previously outwardly-directed desires/appetites.

Elizabeth Reninger holds Masters degrees in Sociology & Chinese Medicine, is a published poet (please visit: http://www.poetry-chaikhana.com), and has been exploring Yoga ~ in its Taoist, Buddhist & Hindu varieties ~ for more than twenty years. Her teachers include Richard Freeman, Mingyur Rinpoche & Eva Wong. For more yoga-related essays & resources, please visit her website: http://www.writingup.com/blog/elizabeth_reninger

Yoga - An Early History

Yoga. An associate of mine from the US remembers his days as a young kid watching “Yoga For Health” and “Lilias Yoga and You,” both on PBS channels. He remembers how he used to think “How in heaven’s name do they bend like that?” After trying some of the positions he saw he thought he would end up in traction.

So why would anyone want to put themselves through that kind of torture, unless of course you’re triple jointed? Well, we’re not going to try to answer that burning question in this article but instead trace the origin and a little of the history of yoga.

Yoga is an ancient form of movement that goes way back to Indian culture and philosophy. The practice of yoga involves a series of motions that are believed to be essential to achieve a sense of physical and emotional well being. Contrary to what a lot of people think, yoga is not a religion. It is actually a part of a series of Indian systems. The Indian “Darsana” or “sight, way of seeing” is composed of six systems. Yoga is simply one of them.

According to the teachings of yoga it is a method for helping us see and know our inner selves. The word “Yoga” itself means “unite.” Thus yoga is a means of uniting the mind and body into one. The yoga exercises themselves are meant to unite your soul with the universe as well. Quite a system. It is regarded as a divine science, again, not as a religion but as a means of obtaining inner peace.

The earliest signs of yoga actually date back to 3000 BC in the Indus Valley, at least according to archaeologists. These signs are in the form of yogic postures found on ancient walls and artefacts. The Vedas, which is actually a collection of ancient Indian scriptures, dates back to 2500 BC mention yoga. Yoga is also mentioned in the Upanishads which actually provide the main foundation of yoga teachings. Even the Mahabharata, which is an epic of Indian mythology, has instructions from Lord Krishna to Arjuna in yoga to help him to achieve liberation by fulfilling one’s duties in life. The science of yoga started at the beginning of human civilization and slowly evolved and was developed by ancient sages from all over the world. There are some traditions which believe that yoga was a divine gift that was given to mankind to help realize it’s divine nature.

In a future article we’ll cover the various types of yoga which are broadly classified into 8 categories. They are Bhakti Yoga, Karma Yoga, Jnana Yoga, Raja Yoga, Mantra Yoga, Laya Yoga, Tantra Yoga and Hatha Yoga, which by the way is the kind of yoga that was taught on those PBS shows mentioned earlier in this article. You may still be able to find them somewhere in syndication or possibly on video. Because of the amount of material involved in the 8 categories an in depth analysis of each will not be possible but hopefully after the next issue you’ll have at least some idea of what is involved with each.

Stay tuned.

Michael Russell
Your Independent guide to Yoga

Yoga is Like Sex

Yoga is like sex. You can read about it, hear about it, and watch other people do it, but until you experience it first hand, yourself, you don’t really get it. So what’s the excitement all about? Why is yoga showing up everywhere from auto ads to executive meetings? Why are airlines presenting it to their passengers and why is it featured on Oprah? Kids are doing it in schools; buff athletes are doing it, even pregnant women and the wheelchair-bound. There must be something very seductive about yoga!

If you do yoga, you know that it’s seductive. That delicious feeling of stretching from the inside out; that soothing sensation like warm honey flowing through energized limbs; and the “big payoff” at the end of a practice: floating away into the infinite. You can’t access this in pictures, and yoga isn’t a spectator sport. The real experience is only available to you if you actually do yoga.

Yoga is not just about the beautiful bodies of diehard yogis and yoginis, although fitness is definitely one of the major payoffs, yoga is a path to that illusive center we are all seeking…it’s a path to inner peace. We’re being drawn to yoga by the thousands because we need it; we crave what yoga offers and deeply need the body-mind-spirit connection we experience when we practice the 5000 year old art of yoga.

Increased strength and flexibility, relief from headaches, back problems, sleep troubles, and stress related issues; deep relaxation, feeling energized, powerful, peaceful and centered… Sounds good? These are only a few of the myriad benefits of a yoga practice. Life is so much easier when we feel comfortable in our bodies, relaxed in spirit and come from a peaceful place of power within. Our days become more enjoyable and more relaxed. Our relationships become deeper and more sensitive. The world seems to be more manageable and, rather than reactive, we become positively proactive.

Many people first come to yoga for physical reasons. They want to find relief from back pain or they want to lose weight. They see the external benefits of a yoga practice, but like sex, the internal experience is what keeps them coming back for more.

“This all sounds good,” you say, “but I haven’t bent forward and touched the floor since I was 12. Sure, seems like a good thing to try, but I haven’t exercised since high school! I’d be embarrassed to be seen in those tight yoga clothes… or worse, in a yoga class. I’d make a fool out of myself!” I’ve heard it all… and there’s always a way. Don’t allow your chattering mind or your fragile ego to keep you from discovering the treasures you’ll find through yoga. Yoga is accessible to everybody. All you need to do is make a decision to go for it.

Regardless of your physical ability, yoga can be adapted to be accessible to you. If you are physically challenged, you can do yoga seated in a chair. Even those who are bedridden can do yoga and we can all benefit greatly from “pranayama,” the yoga of the breath.

Too busy? Weave it into your day with seated stretches at your computer, in the airplane, or while standing in line at the bank. Yoga can be subtle, internal and powerful. As you might suspect, I never take “No” for an answer. There’s always a way to do yoga.

Here are a few tips to ease your entry into the world of yoga:

The first step is commitment. My first yoga class was a rude wake-up call. Every injury I’d ever had was talking to me. I thought I was in pretty good shape at 44, but my body’s ability to do those poses was beyond discouraging… I hated it. There was voice inside my head that screamed, “Get me outta here!” But there was a more persistent little voice inside of me that said, “You don’t have to like this, just do it.” I knew, on some level, that I’d be really sorry if I quit so I made a deal with myself to keep going back to yoga class twice a week for a month. No judgments, no analyzing, no deciding “like it or not.” So I pre-paid the classes and took my body to yoga class. After that month, I was hooked. I highly recommend this approach… It changed my life.

Once you get yourself into yoga class, the next biggest challenge is self-acceptance. A yoga teacher of mine once said, “Begin where you are and stay there.” Wise words, and a big relief! After all, there’s no other place to start than by accepting ourselves right where we are and realizing that we’ll never be exactly there again. Every yoga practice is different because we are different, day-to-day, and minute-to-minute. One of the basic lessons we learn from a yoga practice is not to judge ourselves. For most of us, that’s a hard one. Our culture trains us to be competitive. We want to compare ourselves with each other, with the teacher, and especially with our image of what we think we should be able to do. If you want to enjoy your yoga practice, judge not! Watch yourself from the inside; explore the sensations and the new feelings. Experience yourself from the inside out.

Another big hurdle is overcoming the goal-oriented, “Type A” personality approach to yoga; the attitude that the body must conform to perfection and each pose must be the textbook ideal. Give it up! Not a good idea for a number of reasons. First, no body does perfect poses. Not even the teacher, even though you may think so initially. There is no perfect pose. Yoga is a process, not a goal. The perfect pose for your body is different from the perfect pose for my body, or for any other body. The pose that is most integrated and balanced, that give you the best stretch and honors your body’s limits… that is your perfect pose.

Secondly, yoga is a process of unfoldment. The symbol of yoga is the Thousand Petaled Lotus that keeps opening its petals deeper and deeper toward its center. Every time you do a pose, it will be a bit different, you’ll do it at a different level and from a different place within yourself. Allow for those changes and patiently let yoga bring you to deeper levels of each pose as time goes on. After a while you’ll discover that the real yoga isn’t about the external form of the poses, it’s about how you move the energy in your body to create them from the inside out.

And third, honor your body. It’s not about pushing to your limit in every pose. You’ll really regret that the next day! Yoga shouldn’t hurt, and it’s an inside job as to whether or not you’ll experience pleasure or pain. You are in control here. The teacher talks, you do the yoga with your body. Just as we resist psychologically when we get pushed too far too fast (Oh yeah? Just try to make me!), our bodies resist as well. So honor your body’s limits, don’t push; allow, breathe and soften into the poses.

Keep in mind that there are as many different forms of Hatha Yoga (the physical path of yoga) as there are yoga teachers. Every teacher has a unique teaching style, approach and attitude, even if they have been trained in the same yoga lineage. It’s important to shop around for a teacher who is well trained and one who inspires you. Find the teacher that suits your style and don’t be afraid to go to different classes and change teachers as you develop your yoga practice.

Yoga is an amazing journey of self-discovery. The way you approach your yoga practice is a microcosm of the way you approach your life. It’s a truthful mirror, a deep learning and exploration into the depths of the soul. I wish you blessings on your yoga path and light in your journey back to your most beautiful, authentic self.

Susan Winter Ward, internationally recognized yoga instructor, author, and video producer, is the creator of Yoga for the Young at Heart?, a multimedia publisher which publishes an informative and inspiring collection of CDRoms, videos, audio tapes, books and television programs, as well as exciting vacation retreats. Her product line is available at: Yoga for the Young at Heart