In the West, when we think of yoga we usually imagine the practice of Hatha Yoga, a series of physical poses and practice of the body. But Hatha Yoga, is actually a branch of yoga, a preparation for the true yoga of Raja or Ashtanga Yoga. Many thousands of years old, Raja Yoga, is the eastern science of the study and practice of mastering the mind in order to reduce suffering or Dukha. The goal of the practice is to quiet the constant fluctuations of and identification with our thoughts so that we may abide in our own true nature as a clean mirror for ourselves and for others.

The word Yoga itself has many meanings. The science of the mind, To Yoke or bring union and balance between opposites; also, a movement toward something higher. Through practice, we unite the mind and body. Strength and flexibility. Masculine and feminine – in the present moment, increasing mindfulness and awareness’ of what is. All in a movement toward balance, peace, well being and union with the divine.

The classic text of Raja yoga is the yoga sutras compiled by Pantajli. The word Sutra means thread and the yoga sutras are a series of very basic aphorisms -- threads of truth -- woven together to present a core philosophical structure. The simple quality of the sutras allows each teacher to add their own experience, like prayer beads, to the thread.

The Yoga Sutras describe -- the practice of moving toward the liberation of enlightenment, the obstacles to be removed, the process of their removal and the results that can be expected from regular practice.

The first four sutras outline the essence of yoga, “The restraint of mental modifications of the mind stuff is yoga.” Then the seer (the Self) abides in it’s own true nature. At other times, the Self appears to assume the form of the forms of these mental modifications. So simple. Which is why it’s so difficult. All we need to do is control the fluctuations of our thoughts or Chittra Vittras, which are always darting ahead in fear to a future that doesn’t exist or returning to a past that is long gone. Only then do we become still, present and aware enough to drop our identifications with our story (or neurosis and complexes) and reconnect to our Self, our authentic nature in order to respond to the world guided by the voice of our soul. In Yoga, we learn to concentrate in the present moment in order to remain continually present and awake. We focus our mind in a meditative act to develop a state of super consciousness or enlightenment called Samadhi, which is characterized by feelings of well-being and deeper awareness of our union with self and with all things.

There are many styles and practices of yoga meant to guide us to achieve this state of Samadhi. For example, Karma yoga, focuses on the quality of our deeds, Bahkti yoga on devotion through prayer and chanting, Kundilini yoga, the movement of energy in the body. The most common and popular style in the west is Hatha Yoga, (the union of Ha = Sun and Tha = Moon), Hatha is primarily a physical practice of moving and breath as meditation and consists poses or asanas that are designed to bring us to a state of openness in the body and equanimity in the mind that allows for long term seated meditation and the deeper practice of Raja Yoga.

According to TKV Desikachar, who continues the yoga lineage of his father, Shri Krishnamatharia, one of the originators of Hatha Yoga, we move toward this place of peace and acceptance when we become aware of the things that are clouding our perception of what is. Four metaphoric branches represent these obstructions. Egoism, grasping, aversion and fear. Once recognized, these veils of ignorance or avidya, which mask the connection to our divine light or purusha, can be removed by practice. Interesting to note that many wisdom traditions including Jungian Psychology share this concept of removing the veils of ignorance in order to clean our mirror and reconnect to the source, truth, soul etc.

We practice is to reduce advyida or ignorance, become aware of and remove these obstructions and know the truth. If we are successful in our practice we are lead to purusha, a sense of deep inner contentment peace and freedom from judgment. In this steady practice, a kind of daily surrender (isakaparada), without ego, to something greater than we are, we learn to see what we have as abundance, sit with suffering and difficulty without pushing it away or denying it and finally accept fear and the knowledge of our ultimate morality with grace and curiosity. We gradually become more interested in the quality of our actions as process rather than in the ultimate goals, which change like the wind in a storm. For example, not the pose itself but our experience getting into and out of the pose. The steadiness of mind while holding the pose. (Horses as affects – thoughts the reins) As the Tibetans say, may I remain the mountain not become the storm.

As a healing practice yoga works on many levels. The practice unites our fractured mental processes. Creates deep relaxation and connection to body It represents body as both prima material and retort as container AND vehicle for transformation. Focus on process – not the goal. Acceptance of the moment and growth from what is. Each pose as a microcosm of one’s psychology and all relationships were we can observer our tendencies the practice and becoming mindful. Create strength and flexibility. Deepens sense of well-being and peace by stimulating the relaxation response in the nervous system. Stimulates the parts of the brain that strengthen immune functioning. Improves circulation. Strengthens and tone the endocrine system. Massages the organs of the body. Improves digestion, elimination.

Yoga operates on many in levels of meaning and symbolism. The concepts of union of opposites in the body and psyche. Each pose represents an aspect of nature and embodies its qualities. Tadasana or mountain pose for example, embodies the literal grounding of the mountain rising into the heavens. Movements like bowing the head to the heart so it may lead us. Mantras, sacred incantations and intentions remind us to surrender to process Mudras or hand positions that symbolize states of mind, all call the imaginal into play in the practice. Concepts like Tapas, which represents devotion and purification, a ritual burning and cleansing, lead us to experience pain a guide to liberations. In yoga, the world exists to set us free, difficulty is our teacher and surrender to union with all to live as a jivvamuckti, or liberated being is the final goal.