Astaunga yoga, meaning “eight limbed yoga”, was derived from the ancient tradition of Tantra Yoga that was systematized and taught by Shiva over seven thousand years ago. It was refined by the collective spirit of Shiva’s wife, Parvarti, asking Shiva questions (nigama) and Shiva replying (agama). These ancient oral scriptures are part of the Tantra shastras and were finally written down about 1500 years ago. Patanjali penned the Yoga Sutras two hundred years before the birth of Christ, and he is credited with being the first to codify the ancient tradition of astaunga yoga. This astaunga or tantric yoga was originally a science of intuition pre-dating the integration of yoga into the religious traditions of Buddhism, 3500 years ago and Hinduism 2500 years ago. Thus yoga today remains largely a non-sectarian tradition although disputedly “owned” by later religious traditions.

The tantric tradition of astaunga yoga focused on the eight limbed practices while the Vedic tradition focused on rituals and yoga philosophy. The confluence of these two great streams of yogic practice and philosophy occurred around 4500 years ago subsequently influencing the development of both yogic and religious traditions of today. These two influences are evident in many religious traditions such as Buddhism, Hinduism and Jainism. In many of the modern expressions of astaunga yoga both Tantric practice and Vedic philosophy are evident but with the emphasis on practice supported by universal philosophy and de-emphasis on dogma.

We find that the eight limbs of astaunga yoga were developed as a system to guide the yoga aspirant towards self realization or unity with pure consciousness or Spirit, a nondualistic goal amounting to returning “home” to the nucleus of creation, a place of eternal bliss, the Supreme Subjectivity.  This unity with pure consciousness was not erected as a goal but is the results of the first seven practices of astaunga yoga.  While in the body the practitioner who applies themselves to these seven practices is capable of acquiring a glimpse of this blissful state associated with the transcendental eighth limb.  Let us now explore briefly the eight limbs of yoga.

We have introduced the first two limbs, Yama and Niyama, of these eight limbs previously in this series as the foundation of yoga.  These two limbs constitute the ethics of yoga, Yama, five principles of social balance and Niyama, five principles of personal balance.  Without these guides as a rudder, the mind remains frenetic and direction-less, un-guided by an awakened conscience.  Thus the agitated mind lost at sea finds it difficult to meditate or make the fine discriminations needed to apply our thoughts, words and actions to benevolently caring for others and ourselves.

The third limb, asanas, encompasses the science of yoga exercises which creates a more subtle body leading to the development of a subtler mind.  Besides increasing our flexibility and all the direct physical benefits of asansa, the underlying science of the asanas is the neurohormonal regulation of the nervous and hormonal systems to achieve emotional and psychic balance.  The proper applied asanas produce a balanced body-mind that is prepared to acquire the self-knowledge of the inner most spirit through meditation.  All of the practices of yoga: ethics, asanas, breath control, mindfulness, concentration, withdrawal of the senses and meditation are to acquire the ultimate self knowledge with leads to the realization of our true identity and oneness with that true self.

To enhance the practice of asanas and meditation we apply the fourth limb of astaunga yoga, pranayama, to give us breath control, allowing for the proper utilization of prana, the vital energy associated with the breath.  Pranayama can be applied to asanas by pausing following exhaling for a few seconds when contracting the body in a pose and pausing for a few seconds after inhaling when straightening or opening the body.  These pauses of the breath make the mind more subtle, allowing the mind to experience the stillness and subtly of a pause in activity.  The same stillness of the mind occurs when we use the pause of the breath when reciting a mantra following inhalation with one syllable and exhalation of another syllable of the mantra.  It is during these pauses that clarity of perception and assimilation both physically and mentally occurs.  Rapid breathing with little pause between breaths creates an agitated body and mind often associated with stress.  Pranayama practices with physical exercise and meditation lead to the reduction of stress and better utilization of our physical and intellectual capacity.  At a psycho-spiritual level pranayama improves our intuition and ability to raise the spiritual energy (kundalini) to the higher levels of our mind/chakras.

The fifth limb is pratyahara, withdrawal of the senses and mind from the material world.  This withdrawal allows the mind to focus on the more subtle layers of the mind and eventually to have the mind unite with the spirit.  This effort to let go of the preoccupations with the world, our body and the everyday chatter of the mind results in the development of our inner being and living in the present beyond the buzzing confusion and attractions of everyday life.

Achieving some degree of withdrawal towards our inner life allows us to take the next step toward deep concentration or dharana, the sixth limb of astaunga yoga.  Dharana is achieved by directing our attention toward a mantra or a chakra.   Focusing on a positive idea like a mantra or internal psychic center like a chakra, which contains our karma, creates alternatively quieting and burst of energy.  Contrary to the myth that meditation is all about relaxing the mind and body, the power of a personal mantra stirs the unexpressed karma or samskarsas and brings the needed reactions to the surface sometimes with a jolt to the body-mind.  This personal mantra, as discussed in a previous entry of this series, is given by an experienced meditation teacher along with a systematic method of performing meditation including very often a chakra to focus upon.  Thus mindfulness of the breath and concentration on a mantra is part and parcel of the meditation process taught by a teacher.

The seventh limb of astaunga is dhyana which translates as maintaining a steady flow of the mind.  This flow of the mind can be likened to a steady stream of oil flowing from a cup.  This implies that the mind’s flow state is steady and relatively uninterrupted.  This is made possible as the concentration now is upon an image that represents the divine to the meditator.  In most traditions this image is that of the preceptor, guru or teacher of the tradition followed by the practitioner.  The image of this preceptor serves as a bridge to union with pure consciousness.  It is important to recognize that the true guru is none other than the inner most self and not an external personality.  In tantra or astaunga yoga the true guru is unqualified pure consciousness.  The external guru is a mirror of the true guru which is none other than the internal pure consciousness or our own true self.

The eighth limb is samadhi, the final results, rather than goal, of astaunga yoga.  This transcendental state occurs as the result of practicing the first seven limbs and involves having surrendered all desires and attachments to the divine in the practice of dhyana.  This personal relationship witb the divine is the bridge that unites us with pure consciousness.  The first level of experiencing this transcendental state is called savikalpa samadhi, which is described by Yogananda in his book autobiography of a yogi.  In this state the meditator experiences blissful imagery and bodily sensations as the mind goes beyond ordinary consciousness into realms of the super-conscious mind.  When the individual returns to the conscious mind they remain in a blissful state and a bit disoriented for some hours.  When experiencing the more advanced state of Samadhi, nirvikapla Samadhi, the individual experiences a non-qualitative state during the Samadhi, remembering nothing associated with the loss of consciousness.  Upon recovery the individual reports a very deep state of bliss and usually requires more time to recover normal consciousness.

Surrendering everything to the divine is the path to achieving this final state of transcendence and self-realization.  One can achieve this state of mukti or liberation during savikalpa samadhi while in this body and return to a normal stare of mind.  The second state of nirvikalpa Samadhi is associated with moksa or salvation.  This moksa can be temporarily experienced or associated with the death and dissociation with the body as the final act of salvation.  Moksa implies having exhausted all of ones karma and remaining in eternal bliss rather than undergoing another cycle of reincarnation.

This cycle of birth and death associated with karma and reincarnation will be the subject of our next article on meditation.

Sid Vishvmitra Jordan

We find that the eight limbs of astaunga yoga were developed as a system to guide the yoga aspirant towards self realization or unity with pure consciousness or Spirit, a nondualistic goal amounting to returning “home” to the nucleus of creation, a place of eternal bliss, the Supreme Subjectivity.  This unity with pure consciousness was not erected as a goal but is the results of the first seven practices of astaunga yoga.  While in the body the practitioner who applies themselves to these seven practices is capable of acquiring a glimpse of this blissful state associated with the transcendental eighth limb.  Let us now explore briefly the eight limbs of yoga.

We have introduced the first two limbs, Yama and Niyama, of these eight limbs previously in this series as the foundation of yoga.  These two limbs constitute the ethics of yoga, Yama, five principles of social balance and Niyama, five principles of personal balance.  Without these guides as a rudder, the mind remains frenetic and direction-less, un-guided by an awakened conscience.  Thus the agitated mind lost at sea finds it difficult to meditate or make the fine discriminations needed to apply our thoughts, words and actions to benevolently caring for others and ourselves.

The third limb, asanas, encompasses the science of yoga exercises which creates a more subtle body leading to the development of a subtler mind.  Besides increasing our flexibility and all the direct physical benefits of asansa, the underlying science of the asanas is the neurohormonal regulation of the nervous and hormonal systems to achieve emotional and psychic balance.  The proper applied asanas produce a balanced body-mind that is prepared to acquire the self-knowledge of the inner most spirit through meditation.  All of the practices of yoga: ethics, asanas, breath control, mindfulness, concentration, withdrawal of the senses and meditation are to acquire the ultimate self knowledge with leads to the realization of our true identity and oneness with that true self.

To enhance the practice of asanas and meditation we apply the fourth limb of astaunga yoga, pranayama, to give us breath control, allowing for the proper utilization of prana, the vital energy associated with the breath.  Pranayama can be applied to asanas by pausing following exhaling for a few seconds when contracting the body in a pose and pausing for a few seconds after inhaling when straightening or opening the body.  These pauses of the breath make the mind more subtle, allowing the mind to experience the stillness and subtly of a pause in activity.  The same stillness of the mind occurs when we use the pause of the breath when reciting a mantra following inhalation with one syllable and exhalation of another syllable of the mantra.  It is during these pauses that clarity of perception and assimilation both physically and mentally occurs.  Rapid breathing with little pause between breaths creates an agitated body and mind often associated with stress.  Pranayama practices with physical exercise and meditation lead to the reduction of stress and better utilization of our physical and intellectual capacity.  At a psycho-spiritual level pranayama improves our intuition and ability to raise the spiritual energy (kundalini) to the higher levels of our mind/chakras.

The fifth limb is pratyahara, withdrawal of the senses and mind from the material world.  This withdrawal allows the mind to focus on the more subtle layers of the mind and eventually to have the mind unite with the spirit.  This effort to let go of the preoccupations with the world, our body and the everyday chatter of the mind results in the development of our inner being and living in the present beyond the buzzing confusion and attractions of everyday life.

Achieving some degree of withdrawal towards our inner life allows us to take the next step toward deep concentration or dharana, the sixth limb of astaunga yoga.  Dharana is achieved by directing our attention toward a mantra or a chakra.   Focusing on a positive idea like a mantra or internal psychic center like a chakra, which contains our karma, creates alternatively quieting and burst of energy.  Contrary to the myth that meditation is all about relaxing the mind and body, the power of a personal mantra stirs the unexpressed karma or samskarsas and brings the needed reactions to the surface sometimes with a jolt to the body-mind.  This personal mantra, as discussed in a previous entry of this series, is given by an experienced meditation teacher along with a systematic method of performing meditation including very often a chakra to focus upon.  Thus mindfulness of the breath and concentration on a mantra is part and parcel of the meditation process taught by a teacher.

The seventh limb of astaunga is dhyana which translates as maintaining a steady flow of the mind.  This flow of the mind can be likened to a steady stream of oil flowing from a cup.  This implies that the mind’s flow state is steady and relatively uninterrupted.  This is made possible as the concentration now is upon an image that represents the divine to the meditator.  In most traditions this image is that of the preceptor, guru or teacher of the tradition followed by the practitioner.  The image of this preceptor serves as a bridge to union with pure consciousness.  It is important to recognize that the true guru is none other than the inner most self and not an external personality.  In tantra or astaunga yoga the true guru is unqualified pure consciousness.  The external guru is a mirror of the true guru which is none other than the internal pure consciousness or our own true self.

The eighth limb is samadhi, the final results, rather than goal, of astaunga yoga.  This transcendental state occurs as the result of practicing the first seven limbs and involves having surrendered all desires and attachments to the divine in the practice of dhyana.  This personal relationship witb the divine is the bridge that unites us with pure consciousness.  The first level of experiencing this transcendental state is called savikalpa samadhi, which is described by Yogananda in his book autobiography of a yogi.  In this state the meditator experiences blissful imagery and bodily sensations as the mind goes beyond ordinary consciousness into realms of the super-conscious mind.  When the individual returns to the conscious mind they remain in a blissful state and a bit disoriented for some hours.  When experiencing the more advanced state of Samadhi, nirvikapla Samadhi, the individual experiences a non-qualitative state during the Samadhi, remembering nothing associated with the loss of consciousness.  Upon recovery the individual reports a very deep state of bliss and usually requires more time to recover normal consciousness.

Surrendering everything to the divine is the path to achieving this final state of transcendence and self-realization.  One can achieve this state of mukti or liberation during savikalpa samadhi while in this body and return to a normal stare of mind.  The second state of nirvikalpa Samadhi is associated with moksa or salvation.  This moksa can be temporarily experienced or associated with the death and dissociation with the body as the final act of salvation.  Moksa implies having exhausted all of ones karma and remaining in eternal bliss rather than undergoing another cycle of reincarnation.

This cycle of birth and death associated with karma and reincarnation will be the subject of our next article on meditation.

Sid Vishvmitra Jordan