Understanding Raja Yoga

Raja Yoga recognizes that mind is the man and it concentrates upon controlling and changing the functioning of the mind. It perceives, however that mind itself is only a projection, a special formation of consciousness and it directs its attention to the basic stuff of this consciousness through the chitta.

Normally, the chitta is thrown into restless activity, ever in movement, ever reacting to impacts, ever springing into action. It is filled with the vibrations of the sense-activities, coated by the nature of their habitual movements. The discipline of this Yoga aims in its preliminary steps to replace the wrong and disorderly habits by right and harmonious movements leading to a self control and progressive, quietening of the nature of the mind. It cultivates a five fold restraints, yama: Abstinence from falsehood, injury, theft, sex-indulgence and greed, so as to build up a state of purification and mastery over the nature. It also prescribes a five fold observance, niyama: Purity of the system, contentment, austerity of energies, assiduous study, adoration of the Divine Being. The result of this joint discipline is to purify, and elevate the general condition of the mind and preparatory steps that are to be followed.

The mind, however, is not an independent entity. It is embedded at its roots in the physical body; in it’s movements it is involved in the impurities clogging the nervous systems and the flow of life-energies. To free the mind from these disabilities, the Raja Yoga adopts and adapts from the Hatha Yoga its system of Asanas and Pranayama.  Only a few of the simpler body -postures, asanas, are selected so as to ensure a strong physical foundation and elimination of restless movements. The guideline in the matters is that the asana is the best which makes one forget the body. Similarly, only some of the Pranayamas exercises are taken yo so as to correct the imbalances in the nervous system, promote harmonization of the movements of breathing and effect silencing the mind. For it is a fact that the thought-activity of the mind is directly connected with the movement of breath and by regulation and slowing down of breathing, it is possible to regulate the activity of the mind. Pranayama exercises conjoined with the use of the Mantra are also used to awaken the chakras, the six centers of energies in the system when desired. The overall result of the Pranayama is to bring dispersed activity of the mind under control and draw it into a focus. The attention is slowly turned inward- withdrawn from other calls- called as Pratyahara.

All these steps constitute the outer limbs, bahiranga of the Yoga, preparing for the inner operation Antarana, to follow. This later part of the Yoga begins with the concentration of the mental energies on the objective of the practice, be it union with the God or realization of the one’s own true self, or identity with the self that is one with the self of the universe. The concentration is fixed, dharana, on an idea or a Form or a Name embodying the truth to be realized.

This concentration is usually distracted at the outset by rush if extraneous thoughts and the mind getting carried away in that current. A number of ways are recommended by the adepts to counter this invasion. One allows the thoughts to run on till they exhaust themselves; but one does not participate in them, on observes them to see what they reveal of ones own nature. Or one keeps the main part of the mind trained on the object of concentration leaving the peripheral mind to deal with the customary thoughts; this leads in time to a bifurcation the mind. Or, one exercises a strong will and suppresses each thought-movement as it arises or keeps our each thought as it tries to enter the mind; either way the mind readied to register or reflect what comes from the deeper regions of the self.

In the very nature of things this kind of concentration cannot be kept up for long without straining the system. So this act of fixing consciousness on a single object is gradually relaxed into dwelling upon the object,  letting the mind flow on it –dhanya. This practice of continuous meditation, contemplation, leads to a growing absorption into the object till there is an identity between the consciousness that meditates and the object that is meditated upon. This is called Samadhi, trance, of which again there are several grades depending upon whether it is an absorption in a form or in a state etc. The Raja Yogin realizes their identity  with the subject of pursuit, the self or the Reality in the prefect state of Samadhi.

It is obvious that this supreme attainment is possible only after strenuous labor and long practice which takes one away from the calls of life. Besides, the unified status is maintained only in the state of trance- an abnormal condition. Further, this  Yoga seeks to still the activity of the consciousness, to limit it. But the whole trend of evolutionary nature is towards expansion of consciousness, not its restriction. Its ideal of kaivalya, finding solace in  the self, calls  for withdrawal from life-activity.

Source: Sorcerer