What is Raj Yoga?

1 of 5

http://www.sahajmarg.org/smrti/education/articles/general/art0026.html

Welcome

Resource Center

Subscriptions

Publications

Languages

Search Site
Home > SMRTI > Publications > General Articles

Resource Center
Abhyasi Study
Course

Articles
[ General | Research ]

VBSE
Intro Programs

Printer friendly print

What is Raj Yoga?

Study Groups
Youth Services
Scholarships
Facilitator's
Areas
Glossary
Subscriptions

Author: Elizabeth Denley

(Australian Yoga Life,
www.ayl.com.au)

Issue

2004,

pp.45-48,

published

by

Judith

Clements,

'Raja yoga' literally means the king of yogas. This is a very grand title for a branch of yoga
that is not as popular or as well-known as others, and that sometimes appears quite
obscure. This article aims to demystify raja yoga, exploring the underlying philosophy, and
most importantly its relevance for us in today's world.

A Whisper a Day
Daily Reflection
Daily Reflection
Archive

Other
Donation Forms
Site Feedback
FAQ
Bookstore

The origins of raja yoga

Yoga comes from the Sanskrit root yuj, which means to yoke or unite. This union describes the
goal of yoga, to unite us with the Ultimate consciousness, which is sometimes called the
Absolute, the Self, God, or the Creator. Raja means king, and this form of yoga is called raja
yoga because the mind is supposed to be the king among the organs. Its origins go back long
before any written texts. It is the old system or science followed by the great rishis (seers) to
help them in realising the Self or God through meditation and associated practices. It was first
introduced by a rishi who lived thousands of years ago. He discovered a practical method so
people could evolve to their highest nature. He then started to train others1. Later, around
2000 years ago, the ancient practices of yoga were compiled and summarised by Patanjali 2, in
his Yoga Sutras. While raja yoga encompasses all eight steps of Patanjalis yoga yama,
niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi the focus is on the last
two steps: the mind, meditation and diving into the inner universe. Over the centuries, and up
to the present day, raja yoga has continued to evolve, thanks to the practical experience of
great sages.

Sitemap
Contact Us
Featured Links
SRCM

Perception, and the mind as our instrument of perception

In raja yoga the mind is the instrument for looking inwards and uncovering the inner self.
Reading a description from ancient yogic philosophy of how our minds perceive the world, we
could be forgiven for thinking we are in a modern biology or medical class, except for mention
of the soul.

LMOS

3/27/2009 5:55 PM

What is Raj Yoga?

2 of 5

http://www.sahajmarg.org/smrti/education/articles/general/art0026.html

The way our minds perceive is described in the steps3

(see diagram right). The mind is simply an instrument
through which the soul interacts with the world, including
the physical body. This internal mental instrument, which
includes all the processes described (see right), is called
in yoga the chitta. The chitta is often described as a lake,
and in this mind-lake, waves of thought rise up and fall
away as a result of the impressions we take in from the
external world, so that sometimes the mind is restless and
disturbed, and sometimes it is calm, just like the surface
of a lake. When the surface of the mind-lake is very
disturbed, because many thoughts are rising up as waves,
we cannot see the bottom of the lake. We only glimpse
the bottom when the waves have subsided and the lake is
calm. Think of the bottom of the lake as the inner Self,
the spiritual centre. In raja yoga, in order to uncover the
Self, we have to calm the waves of thought in the
mind-lake. When we put our attention outwards to the
external world, the sense organs draw it out and
impressions are continually formed, creating waves of
thought through the mind-lake, resulting in disturbance.
So the first step in raja yoga is to regulate the mind: to
check the outward tendency and allow some of the minds
attention to turn inwards.
Turning the attention of the mind inwards

All the great prophets, sages and yogis have found

divinity and wisdom through inner experience, and raja
yoga teaches us to uncover those experiences by
observing the internal states through the daily practice of
meditation. The instrument is the mind itself. The mind
studies the mind and illuminates it. From our childhood
onwards we have been taught to pay attention to the
external world. Most of us have little awareness of our
inner world, but the process is not complicated, as the
same
methods
of
observation
are
needed
for
understanding the inner world as for the outer, external world. In raja yoga, we rely on
observation, use discrimination, and learn from experience, as in any other science. It is like
sunlight shining into the caverns of the mind which have been kept in darkness illumination
comes. There is nothing secret or mysterious in this. In fact, Swami Vivekananda writes:
"Anything that is secret and mysterious in this system of Yoga should be at once rejected. The
best guide in life is strength. In spirituality, as in all other matters, discard everything that
weakens you. Have nothing to do with it. Mystery-mongering weakens the human brain. It has
wellnigh destroyed Yoga, one of the grandest of sciences."4
In raja yoga we do not need to believe anything, because everything is based on practical
experience. We start to perceive for ourselves whether or not we have souls, whether life lasts
only as long as the physical body, or goes beyond, and whether or not there is a God: all
through direct experience. We learn many things, but this knowledge is not an end in itself.
The goal is to find oneness with the absolute ultimate yoga. As this is the goal, the object of
meditation must also be the formless, absolute ultimate.
Balancing the spiritual and material life

Turning the attention of the mind inwards does not mean we have to give up on the world,
which is a common misconception about raja yoga. It is true that the ancient rishis renounced
normal life to dedicate their lives solely to their spiritual pursuit. The rishis meditated day and
night, and their focus was totally on the spiritual.

3/27/2009 5:55 PM

What is Raj Yoga?

3 of 5

http://www.sahajmarg.org/smrti/education/articles/general/art0026.html

But this is as unbalanced as a life in which the focus is totally

on the material world, ignoring the spiritual. The lack of
balance in both extremes is explained by Parthasarathi
Rajagopalachari, the current living guru of the Sahaj Marg
system of raja yoga in the diagram (left).
Raja yoga has evolved to be accessible to everyday people,
who contribute to family life and community, while wanting to
attain a spiritual goal. The teachers of Sahaj Marg raja yoga
say that spiritual growth comes with normalising all functions
of a human being. For example, unlike some earlier raja yoga
systems, procreation is seen as a natural function of Nature, so
celibacy is not prescribed. Instead, spiritual practice leads to
the natural purpose and function of procreation being
normalised. All three in the succession of teachers in Sahaj
Marg have been family men with children. They teach that it is
in the world of the family that almost all human qualities are
perfected, including the capacities to love, to renounce, to take
responsibility, to function in a group, to tolerate, to sacrifice
and surrender. Without this humanness, the spiritual practice
of raja yoga can become austere and dry. Spirituality without
humanity and character development is again very
unbalanced. After all, we still have to lead everyday lives, and
it is through the interaction with the world that we have a
mirror to reflect the inner changes.
To only study the old texts and practices of raja yoga does not
give any idea of the evolution that has occurred in this science,
especially during the last 150 years. It would be like taking an
astronomy text from the time of Ptolemy, and expecting to
understand modern astronomy. It would not be adequate. The
only way to know about raja yoga as it is practised today is to
go to the teachings of the current masters of raja yoga, and
understand it in todays world. This shows no disrespect to the
ancients, whose knowledge and wisdom was vast. It simply
acknowledges that evolution has occurred.
What is thought? What is prana?

"What is thought?" The simple answer is that thought is a

force.5 What does this mean? According to the ancient
philosophies of India, the universe is composed of two natural
principles: akasha and prana.
Akasha is often translated as space. Everything that has form
is created out of space. Before the creation of a universe, there
is only space. At the end of a universe, all matter dissolves
back into space again, and the next creation again comes out
of space, which is the infinite, omnipresent material of this
universe.
Prana is the vital force of this universe, and is often translated as energy, force, or power. At
the end of a universe, all the forces in the universe dissolve back into prana; they quieten
down and become potential what we call potential energy. At the beginning of the next cycle,
everything that we call in physics energy or force evolves out of this prana. The energy stirs,
energises space, and matter is formed. As matter and space change, prana also changes into
different types of energy. It is prana that expresses as motion, as gravitation, as magnetism, as
heat, and as light. It is prana that expresses as the actions of the body, as the nerve currents,
and as thought.
This vital life force is in every being. Without it, we would not be alive for even a billionth of a
second. Prana can be expressed in either more forceful or more subtle forms of energy, just as
a person can be more forceful or subtle in their way of acting. Thought is a more subtle
expression of prana than the physical energies in our bodies. Within the realm of thought,
there are also different degrees of subtlety. First there is what we call instinct, subconscious or
unconscious thought, including all reflex actions of the body. Then there is conscious thought,
where we reason, think and analyse. The mind also functions on a still higher plane, the
superconscious state, where it goes beyond the limits of reason and doubt, into the realm of

3/27/2009 5:55 PM

What is Raj Yoga?

4 of 5

http://www.sahajmarg.org/smrti/education/articles/general/art0026.html

intuition and wonder. In raja yoga, the mind is taken up to the subtle states of
superconsciousness.
The conscious working of the mind, the realm of reason, is a narrow circle. Yet it is beyond the
circle of reason that we find answers to the profound questions of human existence: whether
there is an immortal soul; whether there is a God; whether there is any supreme intelligence
guiding this universe. Our ethical theories, our moral attitudes, much that we value in human
nature, have come from beyond the conscious mind. Babuji writes: "If a thing is seen through
the intuitional insight without the unnecessary medium of reason it will be visible in its original
form without error or defect."6
The great prophets and saints of religion claim and artists also receive their inspiration and
creative insight from beyond the realm of normal consciousness, when the mind is relaxed and
open.7 When the mind is in a superconscious state, higher wisdom comes. We all know this
from moments when we find inspiration. The practice of
raja yoga brings us to finer and finer superconscious
states, till we eventually come to the most subtle of all,
the true Self. This journey through the inner universe to
the Self is called the spiritual journey.

great sages and prophets

have agreed that it is in the
heart of the human being
journey that God can be found.

We receive unimaginable assistance with this

from the teacher. People often ask, especially in the
West, if it is possible to practise raja yoga without a teacher. It is like learning the flute or a
foreign language. It is always possible to try alone, but a teacher can share their experience
with us. A teacher can show us something with one gesture that may take years to learn alone.
A teacher can also correct us when we have gone off track. Even great sportsmen and
sportswomen have coaches. They may be top in their field, but they recognise the need for a
teacher to support them while striving to master their chosen discipline. We accept the need for
a teacher in many worldly disciplines, so why not in spirituality?
In raja yoga the teacher also helps us in another way. When a yogi has control over prana, it
can be brought to the highest state of vibration and transmitted to another person, arousing in
them a similar vibration. The great they transmit their own spiritual condition to others as
pranahuti (offering of the life force). The higher the teachers own spiritual state, the higher
the state from which they transmit, and the more effective the transmission in bringing about
transformation in the student. It is for this reason that the teacher is so vital in raja yoga. The
teacher is there to serve, to work for humanity, and there is no thought of being revered or
worshipped. In fact spiritual teachers behave with humility rarely seen among human beings.
Meditation

Babuji said: "Meditation is the foundation of spirituality. If you meditate having your real goal
before you, you are sure to arrive at the destination."8 Some ancient yoga systems taught
meditation on points like the nose, between the eyebrows, and the forehead, but the Vedic and
Upanishadic texts recommend only the heart for spirituality. Babuji also prescribes meditation
on the heart in Sahaj Marg for three important reasons.9 First, the heart is the seat of life, so
when we meditate on the heart we meditate on the source of life itself. Second, circulation
starts from the heart, so if the heart is purified as samskaras (mental impressions of the past)
are removed, the purity will extend throughout the human system. Third, great sages and
prophets have agreed that it is in the heart of the human being that God can be found. Some
say that meditation in raja yoga should great sages and prophets have agreed that it is in the
heart of the human being that God can be found.
Some say that meditation in raja
yoga should only be taken up after
a number of other practices have
been mastered. These are the six
prior steps of Patanjalis eightlimbed
yoga:
yama,
niyama,
asana, pranayama, pratyahara and
dharana.10 But Babuji has advised,
as a result of his own research,
that the earlier stages do not need
to be done independently. They
can be taken up through the sincere practice of meditation. As the body becomes tranquil, so
posture is established naturally (asana) and breathing slows and assumes a natural cycle
during meditation (pranayama). As the human system is cleaned of impressions (samskaras) by
the teacher, with the active cooperation of the student in moulding character, yama and

3/27/2009 5:55 PM

What is Raj Yoga?

5 of 5

http://www.sahajmarg.org/smrti/education/articles/general/art0026.html

niyama naturally unfold. The mind becomes accustomed to turning inwards and thinking about
one thing, so focus and concentration also naturally develop (pratyahara and dharana).11
In meditation, we gather ourselves at one point, our minds cease wandering, and we return to
our own centre, the Self. To support this, the teacher directs the flow of Divine current towards
the heart as pranahuti, awakening and nurturing our spiritual growth. We have only to prepare
ourselves to receive it. Swami Vivekananda writes: "The power that can transform life in a
moment can be found only in living illuminated souls, those shining souls who appear among us
from time to time. They alone are fit to be gurus. The guru is the bright mask which God
wears in order to come to us. As we look steadily on him, gradually the mask falls off and God
is revealed."12 What required such labour and hardship for the ancient rishis can be achieved
now so simply, thanks to the service of the teacher, who lies at the heart of raja yoga.
References

1. Complete Works of Ram Chandra, Volume 1, Ram Chandra, 1989, Shri Ram Chandra
Mission, USA
2. The Yoga Sutra of Patanjali ,translated by Sri Swami Satchidananda, 1978, Integral Yoga
Publications, Virginia, USA
3, 4 5. Raja Yoga, Swami Vivekananda, 1982, Ramakrishna-Vivekananda Centre, New York
6. Complete Works of Ram Chandra, Volume 1, Ram Chandra, 1989, Shri Ram Chandra
Mission, USA
7. The Act of Creation, Arthur Koestler, 1970, MacMillan Publishing
8. Complete Works of Ram Chandra, Volume 1, Ram Chandra, 1989, Shri Ram Chandra
Mission, USA
9. Combined Works of Chariji, Volume 1, Parthasarathi Rajagopalachari, 2002, Shri Ram
Chandra Mission, India
10. The Yoga Sutra of Patanjali, translated by Sri Swami Satchidananda, 1978, Integral Yoga
Publications, Virginia, USA
11. Combined Works of Chariji, Volume 1, Parthasarathi Rajagopalachari, 2002, Shri Ram
Chandra Mission, India
12. Raja yoga, Swami Vivekananda, 1982, Ramakrishna- Vivekananda Centre, New York

Elizabeth has been practising the Sahaj Marg system of raja yoga for almost 14 years. She lives
on the Central Coast, north of Sydney, has a PhD in natural sciences, and is interested in
communicating the deep philosophy and science of Nature found in yoga to modern-day
audiences. She is a member of the international faculty of the Sahaj Marg Research and
Training Institute of the Shri Ram Chandra Mission. For more information on the system:
www.srcm.org
Taken from an article originally published in Australian Yoga Life, Issue 8 - 2004, pp.45-48,
published by Judith Clements, www.ayl.com.au

Sahaj Marg Spirituality Foundation, Inc. Copyright 2004. All rights reserved.
"Shri Ram Chandra Mission", "SRCM", "Sahaj Marg", the Emblem of Shri Ram Chandra Mission, "Constant Remembrance", "Sahaj Marg Spirituality Foundation"
and the flag of Sahaj Marg Spirituality Foundation are registe red in U.S. Patent & Trademark Office
SMSF Privacy Policy | COPYRIGHT USAGE

3/27/2009 5:55 PM