Patanjali lists eight components of the discipline we need to follow to correct our existential misunderstanding of separate, individual and finite existence and achieve yoga. Notice that the meaning of the Sanskrit word yoga is union, or oneness. Having achieved yoga, we become one with all existence. There is no separateness, no finiteness and no feeling of finitude, Everything is one, so what do we have to like, dislike or fear?
The yogic effort is described by its eightfold components. We will use their Sanskrit names and try to explain their meanings as best as we can.
- Yama: This is a system of ethics we use to live our lives in society. As we proceed to correct our existential misunderstanding, we must lead our lives in accordance with a system of ethics which tends to control our behaviour with others. Once we have corrected our misunderstanding, ethics become our very nature.
- Niyama: It is a system of principles we use to lead our personal lives. The set of principles lays down personal discipline which helps us on our way to achieving the ideal of oneness.
- Asana: Asana means body postures. Practicing these body postures keeps us healthy, well, and fit in preparation of long contemplative sessions which are needed to correct the misunderstanding built naturally in human existence by our senses of perception. Of all the physical postures used in yoga, the ones of special interest are those that minimize physical distraction and maximize comfort in serious contemplative sessions needed to develop correct understanding of our existence. Stability and comfort are two essential requirements of these postures.
- Pranayama: Pranayama is disciplined breathing. Ordinarily, our breathing is autonomic. Humans have the capacity to override autonomic breathing with the exercise of their volition. Pranayama traditionally involves a multitude of breathing exercises in which we use our volition to breathe in specific ways rather than letting it happen autonomically under the influence of our biologic inheritance and emotional states. Efficient disciplined breathing minimizing the use of energy and distraction (both physical and emotional) of mental focus is of special interest to us for serious contemplation sessions needed to develop correct understanding.
- Pratyahara: This component relates with turning the senses of perception inwards in preparation for a session of contempation or meditation. Normally, we cognitive senses are directed outwards which is fine for ordinary waking periods. During meditative sessions, we need to focus inwards on the content of our mind. Thus, we need to turn our attention inwards. Disciplined deep diaphragmatic breathing is a great strategy to turn the gaze inwards towards the mind.
- Dharna: This is the first stage of contemplation. This word dharna means to choose, select or pick. We usually have a few issues of significance in our lives which we need to resolve in contemplation. Dharna is the process in which the mind settles on the one issue on which to focus its light of comtemplation.
- Dhyana: During this stage, we develop focus of our attention on the topic our mind picked in the previous stage. If mind wanders, we keep bringing it back to the topic until we begin to sustain the focus on the topic.
- Samadhi: it is the stage of meditation without any distraction. Focus is one-pointed. In the initial stage of samadhi, intellect is applied to unravel all the secrets of the topic it is capable of untangling, then it becomes silent and passive. Further secrets reveal themselves through intuition. While, the initial stage of samadhi is active in the application of intellect, in its final satge intellect is passive when it becomes a mere witness. What is revealed in the final intuitive stage of samadhi must be subjected to examination for validity by the application of intellect in subsequent contemplative sessions.
Items (1) to (5) above are called external components of yoga. They can be taught and learnt from external sources. Items (6) to (8), on the other hand, are referred to as the internal components which primarily are experiential in nature. Teachers and gurus may act as occasional guides along the way, but we must learn and improve ourselves primarily with our own practice, discipline and hard work.