By Matthew Kiley

Yoga is a science first codified into one source by Patanjali nearly 2,500 years ago, with some estimates as early as 5,000 B.C. While many westerners associate gymnast-like flexibility and super-model figures, Yoga is by its’ very nature accessible to anyone- regardless of age or fitness. Further, the physical postures are but one of several stages of yoga all aimed to achieve the same aim- serenity and mastery of the mind- but the benefits are much broader in spectrum, from the mental, physical and spiritual as well.

Patanjali accomplished recording a system used by countless individuals using an eight-fold, or literally an eight limbed approach known as Astanga Yoga. The eight limbs are as follows (preceded by their original Sanskrit names):

1. Yamas -restraints

2. Niyamas -observances

3. Asana – posture

4. Pranayama – life force control

5. Pratyhara – sensory withdrawal

6. Dharana – concentration

7. Dhyana – meditation

8. Samadhi – self-realization

One of the beauties is not only its’ ever-availability, but the fact that the journey is so pleasure-filled that regardless of whether the destination is ever reached, the road is certainly worth traveling- with its’ beneficial effects on one’s health reaching far beyond stress reduction and flexibility. In today’s constantly changing, fast-paced, hectic and often ungrounded society, Astanga (also known as Royal Yoga), outlines a timeless system as appropriate today as it was over two millennium ago. As many a yogi will tell you, follow any one of those eight limbs and it is quite likely that you will be drawn to study the others as well.

Patanjali begins with the 5 observations (Niyamas) and 5 restraints (Yamas). These provide a code of ethics for the spiritual aspirant, not necessary if your only desire is physical strength, stamina, health, or flexibility, but a necessary step on the way to the ultimate goal as stated in Patanjali’s sutras-”the cessation of the fluctuations of the mind.” Beginning with the Yamas and Niyamas clearly underscores their importance, and once an individual begins to try to live by them, a more virtuous, peaceful life is undeniable. These guidelines serve to resolve conflicts by preventing them from happening in the first place.

Beginning with the five yamas, we have:

1. Satya, or honesty-sparing us the wasted energy of covering up one’s lies and the lack of trust, and all of the other ramifications which dishonesty causes.

2. Ahimsa, or not causing pain -not only are we forced to consider the sacredness of sparing another’s’ life, we must also consider the value (and difficulty) in not harming others in any way. The sanctity of all forms and phases of life is considered and the ramifications not only in our physical treatment of others, but also in our every deliberation, conversation, and even diet. Many take ahimsa as a directive towards non-harm of the physical planet around us as well-leading to a more mindful approach to supporting organic, local foods and thus the preservation of our environment. The consideration of fair trade practices in order to ensure fair practices and wages to those individuals removed from us by distance, yet linked by the brotherhood of the common spirit.

3. Asteya or non-stealing, need not be relegated to the physical act of theft of another’s goods, but can be extended to the philosophical idea of refusing to allow another to share in your own wealth or abundance. This can be particularly difficult as our ego likes to believe “What’s mine is mine!” until a time of need, then one’s inner voice cries out, “where is help when I need it?” Surely the recognition of our common identity or consciousness can lead us towards a more giving, less fearful way of living. Closely related is

4. Aparigraha or abstention from greed or hoarding. In practicing this yama we are again connected to the infinite abundance that provides for us all. Sharing with others invariably creates a pattern of reciprocation in each of our lives, which reconnects us with our shared journey in this life, and the joy of helping one another along the way.

The last of the five yamas:

5. Brahmacarya or continence, is exercising of restraint-especially, but not exclusive to sexual restraint. When thinking about sexual restraint, the benefits of moderation can be many. When physical passion does not serve as a primary drive for us, it opens other avenues for us to pursue in an interpersonal relationship -it shifts our motivation, it frees us from worry or repercussions of disease or the energy required in the creation of another life -a seemingly endless amount of energy if the two parenting parties are not compatible on any level outside of the physical plane. This restraint can certainly be shifted into many other avenues of our lives however, restraint and moderation in diet, our work, words and actions. brahmacharya therefore can be seen as an overall practice of mindfulness in all we do -and how what we do effects not only those around us, but our own health and overall well being.

Patanjali’s exposition of the niyamas (observances) begins with:

1. Saucha or purity. He calls for a singular focus on purity. Observing purity in all we do, while surely no easy task, can seemingly allow everything else to fall in place. The sutra on saucha calls for a mastery over the senses and this is a natural progression from the restraint we looked at in brahmacharya – except here instead of carefully moderating how and what we do, we set forth into action fully -except with the purest of intention, 100% involved in acting with love as our guide – toward all, for all.

2. Samtosha or contentment follows as a constant in our every waking moment. With contentment, Patanjali says, “supreme joy is gained.” This should not be confused with satisfaction, that is to say that we recognize that things are merely adequate. Rather it is a contentment that heralds supreme joy as a constant, the observance that our every living moment is a divine gift. Hard to fathom is a brighter existence than that which holds no greater joy at any given time.

3. Tapas, translated to be austerity or “to burn,” is a practice by which “impurities of body and senses are destroyed,” through a diligent effort of restraint then, we can cleanse ourselves of the toxic effects of a life void of self-control.

4. Svadhyaya, spiritual study, is a sensible step, which allows us to learn from the wisdom of those great sages and prophets before us. The very study of any of the limbs of yoga, including asana, becomes svadhyaya- even if it be experiential study through action. A further integration of the knowledge of those who gave preceded us on the royal path eases the burdens of our own journey.

5. Isvara pranidhanam, or surrender to god or a higher source, points towards dissolution of our ego, or a letting go of our perceived identity. When we recognize that we can’t fully control anything, it allows us to accept that our best is enough. Non-attachment to result allows us to take the love and service that we have directed outwardly to shine within as well. Harsh self-judgments become unnecessary and this can be practiced and applied in all areas of our lives. Asana, or steady posture (also the next of Astanga’s 8 limbs), also provides a great practice for isvara prandhanani. Through our practice of postures, we learn to let go of our preconceptions of perfect and where we should be. We surrender to the breath and find samtosha wherever we are- confidant that it is exactly where we are supposed to be.

In discussing asana, or the postures which are so widely practiced and thought by many to be the essence of yoga, it is worth noting that each of the 8 limbs plays an equally important role- though to many asana is the only one explored. In its’ exploration though, an abundance of rewards can be reaped. The postures can all serve to act as parallels to the world in which we live. “Success” in any given posture is best achieved through constant repetition, with effort, steadiness of mind, caution, a tuning in to one’s inner voice, and while we may have an idea of how a “perfect” pose should look, the safest and fullest results are best achieved when we can free ourselves of attachments of how we are supposed to appear. Surely the benefits of approaching our lives in the same way can only help in leading a successful, happy, and healthy life.

The asana provide a starting point for successful meditation, working to strengthen our bodies for holding the steadiness necessary and yet the suppleness called for in holding that same posture for prolonged periods of time without discomfort. The health benefits are merely wonderful side effects. As we bend and flex, our endocrine system- ductless (without pumps or excretory ducts) in nature, is exercised and flushed- this same draining and replenishing of fresh fluid also holds true of the shock absorbing fluid-filled discs between each of our vertebrae. This stimulation of the glands encourages proper function, and in turn a healthy hormonal balance, which is intrinsic to one’s overall health. Asana such as sarvangasana (shoulder stand), with it’s directed pressure and blood flow to the thyroid and parathyroid work to address the “brains” of the endocrine system- the glands that balance and monitor the secretions of all the other organs within the endocrine system.

This is why sarvangasana is referred to as the “queen of all asana,” and an intrinsic part of so many yoga practices. The lymphatic system is also flushed by extrinsic pressure (as well as its’ own peristaltic movements), regular asana then can act to ensure the regular flushing and replenishing of the lymphatic tissue. Inversions serve to help the drainage of toxins, to counter the effects of gravity on our bodies, to ease the work of the venous valves in our lower extremities, and to provide highly oxygenated arterial blood supply to our brains that is normally not so readily available as our heart would normally be working against gravity, all this is thought to aid in concentration as well.

Asana also provides for a strengthening and toning of not only our major muscle groups, but for so many of the stabilizers and secondary movers as well. As we reach the end of our muscular ranges of possible movement, our bones are also greeted by a healthy bone on bone compression. This compression acts to keep osteoblasts (bone building cells) healthily at work, in turn keeping the normal degradation and breakdown of bones that occurs with age at bay. Since asana- steady, stable yet comfortable by its’ very definition- does not call for great fatigue, there is none of the lactic acid build up or discomfort and toxicity which accompanies the oxygen deprivation so often seen in traditional muscular and aerobic exercise. The continual loading of the muscular system at a moderate threshold provides many of the same benefits though.

Asana can also provide a physical microcosm for how to interact with the world around us. In an asana, too strong a physical effort can prove injurious; forcing our way into poses becomes frustrating and therefore less likely to repeat. In our everyday living, trying to force our hand or push our conceptions of how things should be can become quite frustrating when the results are not in line with our expectations. Those with whom we interact often respond with resistance if the feeling of being forced presents itself. Just as a muscular pull sets back our progress, so too does a strained relationship.

Asana is presented as the marriage of sukkha and sthira or soft and hard, a comfortable yet steady posture. Approaching any goal with ease while remaining focused and willing to work not only provides the reward of a well deserved final product, it also allows for joy to become a part of the process as we work to attain our goals.

The saying, “it is not the journey, but the destination,” certainly applies, as we cannot only work to perfect any given asana, but also to progress into so many wonderful variations of that original goal.

The next limb Patanjali explores is pranayama, “that (firm posture) being acquired, the movements of inhalation and exhalation should be controlled. This is pranayama.” (Book two, verse 49). The spiritual aspirant is first introduced to the yamas and niyamas and can work on these congruent with each of the other limbs. Asana then becomes a means to begin controlling the gross physical body- in coordination with the breath. This serves to integrate the control of breath- and with that breath, vital life force or prana. Further methodologies for breath control can be explored with benefits of a wide spectrum.

On a purely physical plane, pranayama can work to help in treating and/or preventing asthma and consumption. Exercises like kapalabhati work to burn off excess mucous helping with the symptoms of sinus and allergy suffering. The complete yogic breath (dirgha svasam) can deliver up to seven times more oxygen to the body and serves to completely fill the lower lungs. As the blood is pumped to the lungs for oxygenation by the heart, the lungs are filled with blood first through the lower lungs, this means that not only are we providing 700% more oxygen, we are also sending it to the places in which it can be most effective- this is contrary to the shallow, high chested breathing most adults are used to.

The fuller expansion of the lungs, over time, will cause for a greater flexibility and strength of the intercostals and other muscles of the torso. Another byproduct of the deep breath is the stimulation of the digestive and parasympathetic nervous systems. The P.N.S. maintains the supportive functions of the internal organs. Slowed heartbeat, decreased blood pressure, ensuing relaxation and a sense of calm, grounding, and serenity are all induced by the deep breathing’s effect on the central nervous system (this same stimulation is also achieved by asana in each of the forward bends as well). What follows is a relaxing of the skeletal muscular system as well.

In learning to mindfully breathe, we also begin to bring the mind under control. Physiologically we relax the body and this allows the mind to follow suit. The control exercised over a usually involuntary activity (breathing) not only enhances our sense of discipline and mastery over involuntary muscles- it serves to help to reign in the mind as well, preparing us then for meditation.

As our journey through the eight limbs continues, we can next move towards pratyahara, or sensory withdrawal. Adhering to the path of least resistance and directing our energy in a positive direction, it is unnecessary to pull our attention away from wandering thoughts; instead we can redirect our focus towards something uplifting. This redirection further reinforces that same non-attachment (vairagya) that was earlier explored in our exposition of both aparigraha and asana. The mind is linked to the external world through the senses, so by dissociating from our senses and focusing inwardly instead on something inspiring, a mastery (and greater appreciation) of the senses can be achieved- allowing us to begin dharana, or concentration.

Concentration is the singular focus of the mind on one point of focus. Having mastered the ability to reign in the senses, we can now begin the inward focus. Concentration is a pre-requisite for meditation, which is therefore impossible without the accomplishment of dharana. The clarity gained in dharana improves everything else we choose to do in life as well. Focused and concentrated, acquisition and execution of ideas, and actions both new and old can take place with maximum effectiveness and minimum expenditure of energy when in a state of dharana. In the practice of yoga, when we sit to meditate, what we are actually working towards is a prolonged and continuous state of dharana. Once we have achieved that continuous dharana we have also ascended to the next of Patanjali’s sequence of limbs – dhyana or meditation. This is the last practice that one can engage in the eight limbs. Lowered blood pressure, decreased heart and breathing rates are all experienced- as is an increase in relaxation and alpha brain wave activity. We work at dharana, once prolonged and effortless, we experience dhyana. When we lose our awareness of dhyana, we have achieved samadhi- self-realization or a fusion of the self with the all encompassing spirit.

While samadhi is the final rung, it is not necessarily the end goal. Very much an experiential limb, it is hard to define it’s empirical benefits, and worthy of noting that many lifelong yogis will never achieve it. It is said that a permanent change in one’s life takes place upon experiencing samadhi, and yet there are levels of samadhi that one may know. The differing levels seem to speak of the depth to which we can fuse with the supreme being. Upon reaching the highest of samadhis, kaivalya, here all seeds of karma have been burned off and we become liberated beings. My practice has many lifetimes (likely) before I could speak on the actual benefits here, what I can propose is that there is an undisturbed tranquility and a peace that transcends individuals and can be felt and used by those around you.

The practice of Yoga has allowed for a physical health and vibrancy in my own life that I would not have thought possible 10 years ago – this is coming from an individual who could “max out” the United States Army physical fitness test, run 10 miles comfortably and lift much more than my own body weight in a variety of exercises. Allergies and stress have been greatly lessened and a sense of purpose and virtue continues to grow daily. I am grateful for finding my practice daily, both on and off the mat. Namaste.

Matthew Kiley teaches Yoga classes in Lakewood, Ohio.