The phrase ‘sense withdrawal’ could conjure up images of the ability to actually switch our senses ‘off’ through concentration, which is why this aspect of practice is often misunderstood. The practice of drawing inward may include focussing on the way we’re breathing, so this limb would relate directly to the practice of pranayama too. When sitting for a formal meditation practice, this is likely to be the first thing we do when we think we’re meditating we focus on ‘drawing in’. Pratya means to ‘withdraw’, ‘draw in’ or ‘draw back’, and the second part ahara refers to anything we ‘take in’ by ourselves, such as the various sights, sounds andsmells our senses take in continuously. The physical act of working with different breathing techniques alters the mind in a myriad of ways – we can choose calming practices like Chandra Bhadana (moon piercing breath) or more stimulating techniques such as Kapalabhati (shining skull cleansing breath).Įach way of breathing will change our state of being, but it’s up to us as to whether we perceive this as ‘controlling’ the way we feel or ‘freeing’ ourselves from the habitual way our mind may usually be. Pranayama can be understood as either ‘prana-yama’ which would mean ‘breath – control’ or ‘breath restraint’, or it could be understood as ‘prana-ayama’ which would translate as ‘freedom of breath’, ‘breath expansion’ or ‘breath liberation’. Perhaps one of the most fascinating things about Pranayama is the fact that it can mean two totally different things, which may lead us in two totally different directions at this point on the path to freedom…. Prana also often describes the breath, and by working with the way we breathe, we affect the mind in a very real way. It can be used to describe the very essence that keeps us alive, as well as the energy in the universe around us. The word Prana refers to ‘energy’ or ‘life source’. Perhaps this is something to consider in your next yoga class if you always tend to choose the ‘advanced’ posture offered, rather than the one your body is able to attain: “In how many poses are we really comfortable and steady?” 4. The idea is to be able to sit in comfort so we’re not ‘pulled’ by aches and pains of the body, or restlessness due to an uncomfortable position. While traditional texts like the Hatha Yoga Pradipika list many postures such as Padmasana (lotus pose) and Virasana (hero pose) suitable for meditation, this text also tells us that the most important posture is, in fact, sthirasukhasana – meaning, ‘a posture the practitioner can hold comfortably and motionlessness’. The only alignment instruction Patanjali gives for this asana is “sthira sukham asanam”, the posture should be steady and comfortable. The physical aspect of yoga is the third step on the path to freedom, and if we’re being honest, the word asana here doesn’t refer to the ability to perform a handstand or an aesthetically impressive backbend, it means ‘seat’ – specifically the seat you would take for the practice of meditation. As you’ll notice, when we work with the Niyamas – from saucha to isvararpranidhana – we are guided from the grossest aspects of ourselves to the truth deep within. Interestingly, the Niyamas closely relate to the Koshas, our ‘sheaths’ or ‘layers’ leading from the physical body to the essence within.
Niyamas are traditionally practised by those who wish to travel further along the Yogic path and are intended to build character.
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