Samyama

by LILA TAFF

The last three segments (limbs) of aṣṭāṇga yoga - dhāraṇā, dhyāna, and samādhi - are considered the subtler, inner limbs of yoga… three stages in a process called saṃyama or ‘integration’. The five outer limbs serve as preparation for this internal practice: concentrating awareness on something (dhāraṇā), maintaining complete and objective awareness of it (dhyāna), and staying with it until one merges with it (samādhi).

The two limbs, dhāraṇā and dhyāna, begin the third book (vibhūti pāda) of Patāñjali’s Yoga Sūtras. In sūtra 3.1, dhāraṇā is the binding of the mind to one deśa (location). In dhāraṇā, one is training the mind to meditate. Sūtra 3.2 says, the one continuous flow of concentration is dhyāna. In dhyāna, one is really considered to be meditating.

You can think of these first two stages of saṃyama in terms of water flowing—dhāraṇā described as water dripping intermittently onto a single point, like your awareness intermittently concentrated (on a specific subject or place). Think of the focus ring on a camera lens. In dhāraṇā, you twist it back and forth until your subject in the frame is clear, in focus. Once your focus is sharp, you lock it into place, step back, and watch what comes into the frame—aware of what’s happening on the periphery, without attaching to any of it. As if you are a National Geographic photographer—completely aware of / witnessing the scene; not disturbing it. Not reacting, not critiquing, not telling your own story, and not getting emotionally caught up in anything that passes through the frame. Now, you have arrived in the realm of dhyāna. You are meditating!

Now (back to the water analogy), the stream of awareness between you and your chosen subject is like a steady, unbroken stream of water flowing over that single point. Any time you are deliberately focused on what you’re doing, or what’s in front of you, you are practicing dhāraṇā. And, just like when I deliberately focus on writing this essay, it is a non-continuous process of focusing, being distracted, coming back to it, getting distracted, returning, and so on. When I am able to ride the momentum of dhāraṇā, and let the whole piece flow through me and onto the page, I know I’ve flowed into dhyāna. That’s when the thing feels like it’s writing itself. I am in an unbroken flow of concentration on the subject of my attention. There’s no resistance in what I’m writing, it’s just flowing out.

And it’s that ease and flow that serves us so well, and opens us up to the possibility of reaching that final stage of enlightenment, called samādhi. This ease and flow is not just a serendipitous or coincidental occurrence. It’s a practice, and it’s cultivated by practicing dhāraṇā, letting it develop into dhyāna, which makes the environment conducive for falling into samādhi. We pave the way to land in clarity, connection, and comprehension more often, both spontaneously and on command.

Practicing saṃyama is said to bring about the ‘light of knowledge’, specifically ‘true or transcendental knowledge’—according to Sri Swami Satchidananda’s commentary. This sort of knowledge is beyond intellect, interpretation, or language. Samādhi is where the veil is so thin, that one perceives no distinction between observer and observed and is completely aligned and absorbed into the formless universe. You’ve experienced this space before, from time to time, no doubt. This is where epiphanies or revelations are highly accessible. This is where transformation occurs.

The teachings of yoga offer us tools and perspectives. But real comprehension comes only through direct life experience. So, let’s get down to business with some suggestions for how to go about cultivating dhāraṇā and dhyāna…

The first five limbs: yama (social ethics), niyama (inner ethics), āsana (physical form/poses), prāṇāyāma (breath training), pratyāhāra (reducing sensory intake) serve as preparation for saṃyama, the last three limbs. So, working with any of these before settling into a meditation practice will help you access dhāraṇā and dhyāna. For many, it is most beneficial to practice in the morning, when the mind is least cluttered and external distractions are minimal. It is wise to practice something when it’s naturally more accessible.

_________________

Step one is concentration. Deliberate focus. Choose a subject or object on which to place your attention. Since you’re going to eventually merge with it (in samādhi), the object of focus or place of your attention needs to be neutral, meaning it doesn’t stir up stories or strong emotions in the heart-mind. It is best you choose something that resonates with you, and to which you have no resistance or attachment to. You can choose an external object to focus on, or something subtler—internal or imagined. You can work your way from tangible to less tangible.

Here are some options to get you started:

1. You can practice trātak, which is gazing into the flame of a candle. This is a wonderful practice to do in the evening, before bed. Set up a candle where you can comfortably gaze at the flame. Stay focused on the flame as long as you can without blinking, until you must. When your eyes close, focus on the imprint/image of the flame that appears, and keep your eyes closed until the imprint dissolves. Then gaze at the flame again. Cycle through these two phases for a few minutes or until you can hold the flame in your heart-mind with unbroken concentration.

2. You can focus on your breath. Assume the seat of the witness and concentrate the awareness on one area, such as the nostrils, watch the breath come and go over this area. Practice observing and being completely aware of every nuance of the breath.

3. You can visualize a flame the size of your thumb in a windless cave inside your heart. This eternal flame is known as puruṣa, which is the animating force of the entire universe and everything in it. It’s the spark of infinite awareness.

4. You can conjure a place in your imagination to focus on. Visualize a place in nature where you feel satisfied, at ease, calm, and flowing as one with the rivers of the universe.

5. You can focus on a quality or aspect you want to cultivate.

6. You can focus on something intangible, like the nature of the universe.

Remember, anything you choose to focus on, you will begin to comprehend on a deeper level, so use viveka (discernment) and choose something in alignment with nature; not something that creates mental/emotional disturbance in you. This will help you cultivate vairāgya (detached awareness/clear sight) and an equanimous, unbothered mind.

_________________

Step two is continuous concentration. Also known as meditation. Dhyāna is this state of deliberate, unbroken awareness. It’s not exactly a new action, it naturally flows from dhāraṇā. and opens the portal to complete absorption into oneness, samādhi.

Signs that you’ve entered dhyāna: your awareness is so focused that peripheral noise does not break your concentration; the heart-mind is quiet, undisturbed, and begins to clarify; you’re aware only of the object of your deliberate focus—if this is the breath, for example, you’re not manipulating it, you’re just being so completely aware of every nuance of the breath that you become totally immersed with the breath—until you become the breath itself, until there is no distinction between you and the breath.

The more we wash the heart-mind (citta-prasādana) in the purifying practice of dhyāna, the more this state of clarity (vairāgya) becomes our default, and the more connected, truthful, and integrated our relationships become, with anything to which or whom we give our attention. The more we hang out in this purifying space, the less attention our samskaras (habits/patterns) receive, the less grip our afflictions have on us, the closer we get to the true nature of everything and the more profound and joyous our life experience becomes.

At some point, as you’re flowing in dhyāna, you’ll have a thought (such as ‘Am I doing this right?’ or ‘I’m doing it!’) and you flow back in dhāraṇā. Let this serve as a reminder that no state is permanent; and not even these ordered stages happen in a linear process, or even a cyclical form. Sometimes, they are simultaneously layered. One minute you’re practicing prānayāma (deliberate breathing) along with āsana (posture), and you find yourself in dhyāna—deep, continuous, thoughtless awareness of the present experience.

_________________

The application of saṃyama—or any of these eight limbs—need not be limited to an explicit ‘yoga practice’ on the mat. In fact, their comprehension becomes even deeper when you apply dhāraṇā and dhyāna to habitual activities, such as eating ice cream (eating anything), waking up, going to sleep, taking a shower, making decisions. Do everything you do deliberately, intentionally, and allow yourself to merge with whatever it is you’re doing. This way, life becomes richer, more meaningful, more vibrant, more optimistic, less bothersome, less worrisome, less stressful and more satisfying. By becoming more aware, more of the time, of whatever is in front of you, you will naturally align with your nature, your reason for being, your dhārma - and eventually through these practices you may effortlessly reach a state of samadhi.

_________________

Lila is a teacher at Metta Yoga. She offers a very Fiery Flow on Sundays at Noon, Pacific Time (and available worldwide, only via the Metta Livestream). You can expect a deep, philosophical transmission, applied in practice, using the physical vessel as a tool for Self-discovery and initiating positive change. Transformation is possible in Lila’s classes, so practice with her as often as you can!

Class replay is available to those signed up for any Livestream, in case you can’t make the Live class.

Photos by @eltaff / eltaff.com and Persephone Cueva

To explore through Lila’s eyes, pursue her website www.eltaff.com or instagram @eltaff.

Sign up for her letters: www.eltaff.com/emails.

_________________

Turning Inward: Samyama

Samyama

by LILA TAFF

Metta Yoga locations