Yama, the first stage in Ashtanga Yoga, represents the end of the old ways and the first positive stage in the practice of self discipline by the elimination of bad habits relating both to health and character. The practices are to clear the way and demand the application of physical methods for inner body hygiene as well as the eradication of any layers of emotional and mental stress that may inhibit one’s progress to health and happiness.

For eliminating stress we have the practice of relaxation which releases strain from the whole psyche. There are many and various methods used in teaching relaxation but in Yoga, traditional preparation for practising what is known as Yoga Nidra remains constant.

We first assume the body position or asana called Savasana by lying flat on the floor along the north/south polarity if possible, arms down by the sides with eyes closed. The asana translates as the ‘Corpse’ or ‘Dead man Posture’ in which we obviously assume an immobile pose. However, we remain aware and sensitive towards our surroundings, our body sensations and energies and also become more aware of our emotional and mental states of being.

To be comfortable and able to relax completely in stillness is regarded as the first stage in control of the body. It is a discipline of equal or greater importance and difficulty than skills in body exercise or movement. A passive peaceful body is required as a prelude to passive, peaceful states of mind known in the stillness of meditation.

Stillness of the body in Yoga Nidra is designed to help us become receptive, first to outward sounds and impressions and then free of the distractions of others, to become inwardly aware of our whole being.

Relaxation in classwork is generally limited to a specific period of time, such as fifteen or sometimes thirty minutes.

Relaxation rewards us by encouraging a state of freedom, even from our own thoughts, as we enter degrees of consciousness related to feeling awareness. We remain conscious of our surroundings, yet with a sense of acceptance, embracing the fact that although we are just a single life unit, we are able to sense life’s wholeness. It is a refreshing and pleasant experience. Various subtle states of consciousness are rediscovered, sometimes for the first time since our infancy, as we find refreshment in the magical realm between sleeping and waking.

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Raja Yoga assists us in all these areas offering a sound system of self culture of our mind.

To improve and maintain our mental health we need to follow the natural principles that we keenly observe in relation to physical health. They equally apply to our whole psychological nature.

We also need to identify any early symptoms of irregularity in our thoughts and feelings so that these do not magnify to become mental illness.

In addition we need to have self confidence and know that we can change our psychological states and patterns of behaviour to better suit our own ideal self image. And most importantly we must have a vision of what constitutes true mental health that can serve to inspire our personal efforts and disciplines.

Training begins with the difficult but necessary requirement of being able to relax the mind, much as we must do for physical health of our bodies.

Then we must learn mental hygiene to be able to clear unwanted thoughts from our mind before establishing mental exercise programmes.

Improved concentration is the main focus as a means of strengthening our intellect. Stretching our mental muscles is accomplished through developing our various mental faculties including that of imagination.

As we make personal effort in these avenues, so we improve in our quiet contemplation and meditative ability when we are rewarded with new and refreshing experiences in consciousness.

These are uplifting, positive and often powerful influences that help us to grow in understanding of all facets of life according to our soul’s interests. A mind that is mentally fit and healthy can transform difficulties into positives to help you overcome difficulties in your life.

If you find you cannot keep your mind still – if unwelcome thoughts become a concern – if your concentration is poor and faculties not as sharp as before – if you seem unable to relax – if you are anxious and do not feel secure and contented then  you will certainly find that Raja Yoga will help you greatly.

And if you find that your mind is less than creative lately, and you have not had a recent ‘new’ idea it is certain that you need to find greater satisfaction in improved mental vitality.

This avenue towards mental fitness should be seriously considered in natural sequence after practising Hatha Yoga.

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The Yamas/Niyamas represent the basic ethical commencement of Yoga – where we begin our symbolic climb from the lowest levels to the summit of human excellence. 

From here, we begin to follow the further 6 classical steps of the eight-fold method established by Patanjali.

Asanas – body posture 84 classic ones to teach mastery of both strength and flexibility, balance and will. The system of the physical asanas represented the evolutionary build up of musculature from elementary life forms to man . The psychological aspect acknowledges the link between mind and body. The basic mastery required is  a comfortable seated pose in which to practise pranayama and meditation. Asanas are based upon attitude, both physical and mental.

Pranayama – control of energy and the life force through development, direction and control of the breathing. The yogic system, specializing as it does in this particular area, has knowledge which is unique regarding the awareness, the direction and the controls of the various energies which flow in human body and in human personality.

Pratyahara - sensory control through development and withdrawal. The senses must be able to be trained before concentration can be accomplished. This stage is the sensitising of oneself and each of the senses before learning to control each and that one’s perceptions function well but under direction of the mind rather than being enslaved by the senses. Proper use of each of the five senses sense means not under use, over use, or abuse of any of them. Natural enjoyment through the harmoniously developed senses ensures contentment and non –deviant expressions and this was also related of course to sexuality. There was a clear moral stance here. Those yogis who were householders were married and a pure and faithful sexual life was incorporated in their disciplines. Those who elected to become celibate were to have no sexual life at all.  Those who deviated into perversions and homosexuality became outcasts from spiritual schools.

Dharana – Concentration – focusing the power of the mind. This is one -pointedness of thought . We are free to choose anything which our minds can conceive with absolute freedom to develop the mind according to our own programming. The need to control the mind through simple image making and symbols, simple ideas and consciously directed, formulated concepts are included in Dharana.  Thought is the Power and our will is its generator. It is concentration which enable us to succeed in any undertaking. This is cultivated through defined, progressive exercises.

Dhyana – Meditation – linking with the intuitive or higher mind and incorporating its energies with the lower rational mind in order to achieve integration of mind and intellect. To still the mind in contemplation and learn to subdue its constant activity is the necessary in preparation for meditation  Then begins the process of ‘tuning in’ by initial conscious thought, or even an emotional attunement, and then to listen to that which comes into our consciousness through our own ‘mental radio’. Through training in exercises to quieten and to still the mind, we not only find peace but we are able to hear ‘the still small voice’ of our intuition . We are capable at such times, of greater insights, extended perception, expansive emotions, increased confidence, and self knowledge or life understanding.

Samadhi
The previous 7 stages of disciplines require effort from the individual. The eighth stage of Ashtanga Yoga is known as Samadhi and is the result of spiritual grace.  It is the unknown factor which stimulates Enlightenment of the soul and brings with it the ineffable state of bliss. Samadhi is the state of at-one-ment with all. It is the accomplishment of the yogi who wishes to know what life is beyond his little self.

It is most likely to come to us after our own efforts to calm and elevate our minds and being or when we have been emotionally and deeply moved . However, when the Atma or our highest part of our nature assumes command, it makes its presence felt through a wonderful power beyond our usual range of consciousness and we no longer have to make effort but we are totally receptive.

Samadhi is the state of illumination -the state of consciousness where the ego dissolves into the greater life and we both Feel and Know in our experiencing, that all life is really One Ocean and that we are all interlinked in consciousness.

From samadhi the yogi emerges as the drop of consciousness that he knows so well, but with his consciousness extended and enriched by his experience. It brings us to balance, encourages our humility and reverence for all life and gives birth to wonderment about life which never ceases. In many cases such experiences transform the life of the individual who is confident that he has touched Truth itself. 

It is a measure of success of the meditator – the pinnacle of his experience and can be known again many times throughout in his life before the final experience at the end of his life with Maha samadhi, or great Bliss of death itself when one’s being again merges with the Universal Spirit – his soul’s spiritual home.

Patanjali’s teaching aims at understanding and controlling the states of mind – in developing sensitivity of consciousness and stillness of one’s thoughts so that the mind is clear and capable of reflecting pure thought and the light of Truth.

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Raja Yoga is the royal Yoga explaining higher development and discovery of our hidden powers resulting in complete inner harmony, concentration and meditation.

The eight-fold Path of Patanjali’s is a strong basis for one’s commencement of study and is common to all yoga margas or paths. Known as Ashtanga Yoga this 8-fold teaching has 7 stages of disciplines requiring effort from the individual. The eighth stage is known as Samadhi and is the result of spiritual grace following personal effort and aspiration towards God.  It is the reward of personal discipline and intensity of aspiration and devotion but it is also a mysterious factor beyond our conscious control that results in our spiritual enlightenment and with it, a state of ineffable bliss. 

Samadhi is the state of at-one-ment with all. It is not by our thought, or by our emotion that we know this state, it is by a complete feeling sense entirely above and beyond what is usually understood of our emotional feelings.  We experience it through a totally new sense and one which allows us to expand outside our limits of the ego to be at one with All.

It represents the successful accomplishment of the yogi who disciplines himself that he will be better prepared to know and understand what life is beyond his little self and what are the answers to the questions of his soul.  Samadhi is a measure of success of the meditator – the pinnacle of his experience.  This prepares the individual for the eventual and final stage of Maha Samadhi or the great Bliss of death – his release from the material world and his birth into the spiritual Beyond when his individual being comes again to merge with the Universal One with the universal.

The Ashtanga System was accredited to Patanjali and is the 8 limbed system commonly embraced by the Raja Yoga method with its first two ethical principles having correspondence in the Christian 10 Commandments.
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Yamas – represent the moral/ethical restraints
ahimsa = non violence
asteya = non-stealing
satya = non-lying, non hating
asteya =non stealing
brahmacharya = continence, non-wasting
aparigraha = non covetousness 

Niyamas – represent the cultivation of the virtues
saucha = purity
santosha = contentment
tapas= austerity
swadhayasya  =  study of the scriptures
ishwara pranidhara self-analysis, devotion and building of the body temple

Together the Yamas/Niyamas represented the ethical and moral basis of yoga training, that is non-violent and only constructive in its expression. It was the basic exercise and reference guide for students in following their personal disciplines or Sadhana.

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