The Essence of Yoga

The law of Karma represents the function of Supreme Justice. It is the natural law that has been explained to humanity from time immemorial – that what we do in using our free will, will inevitably have repercussions. Good or constructive action results in good – just as evil action brings disaster.

It is easy enough to grasp as a philosophy. But for its acceptance we must rely to a large extent on our faith, on the teachings of wise ones greater than ourselves in understanding of spiritual matters, rather than upon the immediate evidence that the law is demonstrated to our satisfaction at close range in our human affairs.

The fact that the Law functions throughout all time rather than within the confines of our own limited human scale makes it beyond our capacity to understand purely on our terms of reference.

We must contemplate the issue and stretch our intelligence to consider a Greater Justice than human values of fairness and our inadequate efforts to devise effective laws that leave us satisfied that we have created a true semblance of justice that functions on the material level of our existence.

 Personal fortunate circumstances or responses teach us what is right in moral law and give us confidence in the direction of our own self culture as bad ones reveal our weaknesses that are designed to be a springboard for our future strengths. We are regularly reminded of the need to assess the direction that we are taking in our path through life.

Karma teaches us through our pain and problems how to overcome material circumstances and personal weakness. We know under its Law, that what comes in our life experience is just – we have sometime in the past long stretch of this life and the previous incarnations, earned our good fortune just as we have earned our bad.  The law of Karma rules us all, without favouritism. We would be best guided by taking refuge in this Law.

When considering the oriental teachings, we would wish to comprehend the importance of the term ‘Dharma.’

Scholars will understand that there are differences of interpretation attributed to Hindu and Buddhist systems but generally it is the first that is associated with classical yoga teachings. The word is simple ‘Dharma’ but it takes many more words to explain the complexity that is within it. Firstly we consider righteousness, moral integrity, self discipline and dutiful responsibility to others. Its implication is that we follow a life of goodness, constructive work, compassion and brotherhood.

It is also representative of a prescribed pattern that is like a blueprint within us, an outline for us to complete by our own efforts in this life and a future that is determined by remaining true to ourselves and our soul’s inner dictates.

So we can use the word to describe our commitment to the things in our life considered most worthy, to refer to our dutiful responsibilities, in honouring our spiritual motivation and life purpose and to fulfill our own highest capacity and potential and to become that person through following the universal benign law that over-rides human life.

So we are reminded by the ancient spiritual teaching to “Take refuge in the Law!”

From a western point of view, in attempting to understand and embrace the qualities and traditions of worth from other cultures, there are certain limitations. If we are to be sincere in our motivation and respectful in our application of any traditions of other cultures we must also be accurate in our understanding of their meaning.

Western students of Yoga are at present happily embracing much of the philosophies and ideologies attributed to Hindu and Buddhist faiths. Many are enriched by their extended knowledge and understanding that will help them in striving for excellence in their lives, their actions and their behaviour.

The general decline in western attention to these core values and even a resistance to them, allows others who wish for better, to be excused for their eager appetite to improve our own behavior that alongside others, is seen to be boorish and crude. Habits can be very different. For instance …In western countries is the warm handshake by which we demonstrate our trust and measure the sincerity of the other. The eastern person, in adapting to this custom of the west finds the physical contact breaks his own code that calls for him to place his hands together, to show sincerity, and by a subtle head gesture to demonstrate his respect. Continuing with this example, there are some westerners who are comfortable in following the traditional Yoga greeting, as some businessmen in contact with the west will adjust to the handshake. We are only called upon to be sincere in our social habits.

In the meantime, our interest to understand the terms that are new to us and inevitably focus as we pursue our study of Yoga, we will seek to comprehend the importance of the term Dharma. Scholars will understand that there are differences of interpretation attributed to Hindu and Buddhist systems but generally it is the first that is associated with classical yoga teachings.

The word is simply ‘Dharma’ but it takes many words to explain the complexity that lies within it. Firstly we consider righteousness, moral integrity, self discipline, dutiful responsibility to others, and following natural law. Within it, Dharma also represents a lifestyle with its keynote being a life of goodness, constructive work, compassion and brotherhood. It is also representative of a prescribed pattern that is like a blueprint within us, an outline or ultimate divine plan and purpose traced out for us to complete through our own efforts in this life in fulfilling our own highest capacity and potential and in working to become that person… our spiritual self-image. Dharma implies that we accept our fate and destiny. As we become conscious of this ‘blueprint’, then inspired by it, we willingly construct our lives accordingly.

The eight steps of Patanjali’s method are universally employed in all classical yogic practice.

Yamas/Niyamas These begin with physical and mental purification and observance of the Yamas and Niyamas that correspond with moral and ethical restraints and practices common to all cultures and spiritual training. It is well known that in human culture we must pay attention to the two powerful tools in our servicing of free will…..and in Yoga, the Yamas represent the Do nots and the Niyamas, the positive health  practices and character virtues.
Asanas The third step is that of command over attitudes – of both mind and body. The physical attitudes are the well known Asanas of which tradition details 84. These are designed for several reasons including helping physiological function but further, are associated with mental attitudes and attributes. Beginning with the simplest standing posture, Tadasana which is to encourage upright living in all senses to the more complex ones such as Virasana that is to encourage hero-like strength and resolve. The basis health asanas are commonly taught in modern western classes. A serious student will study the psychological implications as much as the health purposes.
Pranayama The fourth step is to gain some control over life energy or prana. This is achieved through controlled breathing and the understanding of life forces in all kingdoms of nature. The ultimate purpose is to not only be able to moderate between the positive electric energies and the negative magnetic energies, but to be able to direct them.
Pratyahara This stage studies the senses, seeking to cultivate them before seeking to control them and command them through the mind. The most elementary level being the sensitizing of the familiar 5 senses of sight, hearing, smell, taste and touch. These must then be drawn into willing response to the directives of the mind that must serve as their controller. This important step is to allow full focus upon mental concentration.
Dharana Mental concentration is mind power. We develop our mental ‘muscles’ to be strong enough to hold focus on one thing at a time. It is easy to recognize that we need concentration for the simplest tasks if we are to achieve excellence in our skills. Even more, we need concentration to hold in mind and be true to our life visions, purposes and goals.
Dhyana Once the mind is both strong and flexible through conscious exercising, we encourage the most difficult task to be able to arrive at mental stillness when all thought activity ceases enough to allow our deeper nature, or soul, to be experienced in meditation.
Samadhi Although there are many who have experience wonderfully in meditation, there are less who have known the supreme spiritual energies or universal energy beyond personal self. As in all human knowledge and experience, there are stages of progress and growth and there are even stages of these supreme experiences of Samadhi, as we become capable of understanding and surrendering to the great cosmic Intelligence, or God.

The ultimate state of such surrender is at death and this is called Maha-samadhi when it is likely that both God and Heaven and all things spiritual are fully realized. The student of Yoga seeks to grow capable of knowing a degree of these truths of life whilst in earthly body. It is spiritual aspiration that motivates all the final eight steps and disciplines.

When we begin to seriously study Yoga we should, at the outset understand that it is best that we have an innate love and respect for Nature and for all natural kingdoms and life forms. It will signify that we are ready to depart from our modern and often artificial habits to the extent that allows us to re-evaluate our lives and seek to live more in harmony with nature and its laws.

There is much to know and to discover yet about nature.  But aside from any intellectual study we are faced with our immediate exercise to come to terms with our own human nature. In Yoga  this begins with our physical body. We learn to care for it, feed it, and exercise it. We enjoy the benefits when we are rewarded with physical health, lots of energy, and an enthusiastic attitude to life.  It is Hatha Yoga that focuses upon physical health and well being.

A fine and healthy body gives us confidence in our body as a comfortable tool for expression of our individual emotional nature. Our emotions are so vitally involved in our experiencing happiness. We learn through Bhakti Yoga to cultivate positive emotions and to overcome the negative feelings that can spoil our lives. When we have established balanced emotions and feel a degree of confidence that our bad feelings can be overcome to allow love and kindness to dominate we are prepared to advance our mental training in Raja Yoga.

The dominant goal of any Raja Yoga student is truth. Aspiring to truth, committed to truthfulness and honesty in everyday life. We discover the value of applying our minds to specific studies and projects that reflect our deep interests and  to creatively employ our faculties.

Meditation allows us to realize the unique qualities that we possess in our inner being that allow us to make a contribution to life and to the world in which we live. This provides us with a sense of purpose to motivate us into our future.

Proud of our good health, and more confident in our minds, we begin to feel more relaxed and living towards others in consequence. We begin to change as we settle down to befriend our whole nature and then whole world seems more friendly too.

We observe and aware of the natural elements and become more sensitive to the earth when gardening, or the fresh air at change of season, or the calming affect of water caressing our skin, or the wonderful radiant warm of a log fire. We find an increasing sense of loving all natural life, and in wonderment and gratitude for the gift of life opportunity, we extend our hearts and mind to love great Nature and the Universal Consciousness that created us all.