Dharana is where the journey of meditation truly begins. Over the past few weeks, we’ve been preparing ourselves for this moment — using asana to refine the body, pranayama to shape and direct our energy (prana), and pratyahara to draw awareness inward. Now, with the outer layers steadied, the mind is ready for concentration.

Pratyāhāra is the fifth limb of Patañjali’s Aṣṭāṅga Yoga (Eight-Limbed Path). It forms the bridge between the external practices (ethical living, self-discipline, posture, and breath) and the internal practices (concentration, meditation, and absorption).

Breath and mind are intimately connected. How we breathe is a reflection of how we think. As we begin to shape the breath consciously, the mind has no choice but to respond. To maintain the conscious hold of the breath, the mind must remain present. On a deeper level, subconscious mental patterns associated with past experiences also undergo transformation through Prāṇāyāma, allowing us to respond to the present moment more fully and authentically.

Within the Eight Limbs of Yoga (Aṣṭāṅga Yoga), āsana is the third limb, forming the bridge between the ethical foundations (yama and niyama) and the inward limbs (prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, samādhi). Though often understood today as physical exercise, Patañjali’s intention was clear — āsana is the cultivation of a stable, comfortable seat for meditation.

In the Yoga Sutras, Patanjali tells us that surrendering with trust opens the doorway to the highest state of meditation, called Samadhi. He explains that Ishvara—the Divine, or a higher consciousness—is connected to mantra, and that repeating a mantra (mantra japa) helps turn our attention inward and clear away inner obstacles.

Svādhyāya,, is the practice of self-study and inner reflection. The word combines Sva (self) and Adhyāya (study), meaning both study of the small self — our personality, habits, and mind — and the higher Self, the essence of consciousness itself.

Tapas is the practice of austerity, discipline, and sacrifice. It is the willingness to burn away what holds us back so that something higher may emerge. To engage in tapas is to be diligent in worship, practice, and meditation; to make up for misdeeds; to embrace self-denial; and to offer up cherished possessions, time, or energy. Without readiness, the process will not bear fruit.

Santosha, the second Niyama in the Yoga Sutra, holds profound significance in cultivating inner peace. Derived from the Sanskrit word santosha, it translates as “contentment” or “satisfaction.” It encourages us to find joy in the present moment, to accept life as it unfolds, and to release attachment to specific outcomes or expectations.

 Saucha reminds us that true well-being and spiritual growth arise when we create space for purity to shine through. By cleansing the body, mind, and spirit, we prepare the ground for self-discovery, awareness, and a deeper connection to our higher self.

Aparigraha teaches us the art of non-possessiveness and non-attachment. It invites us to loosen our grip on the constant craving for more—more things, more recognition, more control—and instead discover contentment and freedom in what already is.

Brahmacharya is often misunderstood as simply “celibacy” or “sexual restraint,” yet its meaning in yoga is far broader and more practical. At its core, Brahmacharya is about the wise and intentional use of energy. It calls us to examine how we direct our life force—physically, mentally, and emotionally—and whether our choices nourish or deplete us. Rather than rigid denial, Brahmacharya points toward balance, moderation, and living in alignment with higher values.

Asteya, from Sutra 2.37, is the principle of non-stealing and integrity. It teaches us not just to avoid taking what belongs to others materially, but also to respect their time, energy, trust, and joy. At its heart, Asteya is about mindful action, empathy, and honoring both ourselves and others.

Satya is the principle of truthfulness—living in alignment with our authentic self through our thoughts, words, and actions. It is not just about speaking the truth but about doing so with compassion and integrity. Satya invites us to be deeply honest with ourselves, cultivating awareness of our inner dialogue and embracing authenticity as the foundation for self-discovery.

Ahimsa — the first of the Yamas — is the heart of yoga’s ethical path. Often translated as non-violence or non-harming, it’s more than simply refraining from physical harm. It’s an active choice to live with compassion, empathy, and a deep respect for the interconnectedness of all life.

Sattva is one of the three Gunas—alongside Rajas and Tamas—that shape the qualities of nature and the mind. Sattva embodies clarity, peace, purity, and ease. It is the most refined of the Gunas and is often seen as the state most supportive of spiritual growth. Yet, it’s important to remember that even Sattva is not the final goal—it is a stepping stone toward transcendence.

This week, we turn our attention to Rajas—the Guna of movement, energy, and transformation. Rajas is dynamic and driven; it is the force that fuels action, ambition, and change. It can elevate us toward Sattva, the state of clarity and equilibrium, or pull us down into Tamas, the realm of inertia and confusion.

Tamas, in particular, is the force of inertia, obscurity, and resistance. It is the energy that stabilises, grounds, and contains. In nature, Tamas is what allows seeds to rest beneath the soil, the sun to set, and the body to sleep. It is the stillness before action, the pause between breaths, and the descent that follows a peak. Without Tamas, there would be no form, no structure—only chaos.

The Crown Chakra, or Sahasrara, is the seventh and highest of the primary chakras within the human energy system. Situated at the top of the head, it represents our connection to the divine, higher consciousness, and spiritual awakening. Often symbolised by a thousand-petaled lotus or a radiant white or violet light, it is the gateway to transcendence.

The Ajna Chakra, or third eye chakra, is located at the centre of the forehead, just above the space between the eyebrows. “Ajna” translates to “command” or “perception,” pointing to this chakra’s role in intuition, insight, and higher knowing. Represented by a deep indigo two-petaled lotus, it is considered the gateway to higher consciousness and spiritual vision.

Vishuddhi Chakra — the fifth energy center — is located in the throat region, extending from the base of the neck to the Adam’s apple. Often referred to as the throat chakra, it governs communication, self-expression, and the power of authenticity.