LUX PHARI YOGA

Beyond the Yamas and the Niyamas, the first two of Pantajli’s 8-limbs, Pantajali discusses six more principles critical to yoga philosophy. As we move from limb to limb, we gain a closer understanding of ourselves, and if we take the study seriously, the ultimate goal becomes that of Samadhi, or the pure union with the divine. Manly P. Hall described Samadhi as the “mystical union” where the individual experiences the ultimate truth beyond duality, a state of “divine communion” that alchemists and mystics alike strive for (Hall 1928: 172). This article will briefly overview the universal appeal of the rest of the 8-limbs of yoga through various perspectives. 

Asana (Physical Posture) – Asana means “sitting,” “sitting down,” “sitting in a peculiar posture according to the custom of devotees,” and also “to be present,” “to exist,” or “to inhabit,” (Stephens 2024: 20). Annie Besant described asana as essential to cultivating physical alignment and peace that allows to calm the mind and foster spiritual focus (Besant 1912: 47). Hall, similarly, argued that a posture can become a bridge between the physical and spiritual symbolizing the soul’s equilibrium within (Hall 1928: 128). In modern philosophy, Nietzsche viewed bodily strength and discipline as a critical aspect of self-empowerment, a way to cultivate the “will to power” (Nietzsche 1886: 204). Lastly, feminists view the practice of asana as a way for women to reclaim bodily autonomy and presence (Lang 2017: 102). (Leo/Tiger’s Eye)

Pranayama (Breath Control) – prana in the Rig Vega appears as “the breath of life,” “breath,” “respiration,” “spirit,” “vitality” (Stephens 2024: 21). Yama in relation to prana means “to contain.” Meanwhile, Ayama means “stretching,” “expanding,” “restraining,” and “stopping” (21). It is our life force. The act of breathing is unconscious. However, when we consciously focus on our breathing method, we make it conscious. This allows us to place control over our thoughts, emotions, and physical body. Helena Blavatsky, the founder of Theosophy, emphasized Pranayama’s role in enhancing the flow of prana, or the vital energy, to deepen one’s spiritual consciousness and develop intuition (Blavatsky 1889: 93). Often, we are so distracted that we do not even realize that we are breathing. When was the last time you were conscious of your breath? Take a few minutes to focus on your breath. Take a few inhales and exhales. Do you feel any different now that your breath has become conscious? (Gemini/Blue Lace Agate).  

Pratyahara (Withdrawal of the Senses) – Charles Leadbeater saw Pratyahara as a way to redirect consciousness inward, allowing us to connect with deeper spiritual truths (Leadbeater 1911: 54). It is the withdrawal of the senses from our chaotic environment, whether physical or spiritual. Hermetic teachings place great importance on isolating oneself from external influence; this allows the mind to prepare for occult meditation and inner alchemical transformation (Mitch 2018: 77). Modern philosophers have linked sensory withdrawal to an ethical focus on attentiveness, that fosters compassion by enhancing inner awareness (Weil 1952: 105). (Scorpio/Obsidian). 

Dharana (Concentration) – Annie Besant viewed Dharana as the foundation to achieve clarity of the mind, allowing the practitioners to transcend mental distractions and connect with universal truth (Besant 1912: 53). Hall linked it to the Hermetic principle of focused intention in a sense that concentration strengthens ones to manifest one’s desires. For him, “intention guides energy” (Hall 1928: 145). It is the beginning of meditation. We need patience with ourselves and our practice to remove clutter from the outside world. (Virgo/Flourite).  

Dhyana (Meditation) is the true meditative state in which we become detached from thoughts and their meaning. Hodson described it as a means to immerse oneself in the divine, aligning personal consciousness with cosmic energies and spiritual knowledge (Hodson 1967: 108). Hall described it as a practice of “receptive silence” (Hall 1928: 158). Feminist philosophy views the practice of Dhyana as reclaiming mental and emotional space, empowering women to find clarity and peace away from societal demands and expectations (Lang 2017: 172). (Libra/Sodalite).  

Samadhi (Union with the Divine) – Theosophists view Samadhi as the goal of Theosophical practice. It is a means to transcend individuality and realize oneness with the universal spirit (Blavatsky 1889: 121). Samadhi may also be viewed as the final point of liberation from societal constraints, a way to view oneself as limitless and interconnected (Lang 2017: 188). (Sagitarius/Clear Quartz).

References 

Besant Annie. 1912. The Laws of the Higher Life. Adyar: Theosophical Publishing House. 

Blavatsky, Helena. P. 1889. The Key to Theosophy. Adyar: Theosophical Publishing House. 

Hall, Manly P. 1928. The Secret Teachings of All Ages. Los Angeles: Philosophical Research Society. 

Hodson, Geoffrey. 1967. The Supreme Splendour. Theosophical Publishing House.  

Lang, Elizabeth. 2017. Feminism and the Spiritual Path: Perspectives on Yoga and Selfhood. New Age Press. 

Leadbeater, Charles. 1911. The Inner Life. Theosophical Publishing House. 

Mitch, Alan. 2018. “Hermetic Alchemy and the Power of Symbols. Inner Traditions. 

Nietzsche, Friedrich. 1886. Beyond Good and Evil. Penguin Classics. 

Stephens, Mark. 2024. “Teaching Yoga: A Comprehensive Guide for Yoga Teachers and Trainers. Berkeley: North Atlantic Books. 

Weil, Simone. 1952. Waiting for God. Harper & Row.