As our sensitivity to Prana deepens, we begin to recognise it not as something abstract, but as a living, tangible force moving within us. With awareness established, the next stage is not accumulation, but capacity — our ability to be with, hold, and skilfully work with energy without overwhelm or dispersion.

The more access we have to Prana, the greater our capacity to shape our inner and outer reality. Yet quantity alone is not enough. What matters most is skill. When Prana is used consciously and intelligently, it refines itself into Prana Shakti—the empowered expression of life force. Prana Shakti is the ability of this universal energy to overcome limitation, dissolve old patterns, and introduce a greater sense of sacredness into daily life.

According to tradition, cultivating stability is paramount—both on and off the mat. The Yoga Sutra, Hatha Yoga Pradipika, Gheranda Samhita, and other classical texts all point to the same truth: nothing is more fundamental to practice than steadiness. Only when the body and mind are made stable does the true path of yoga begin to unfold.

The journey to self-realisation begins here. This 40-day process is designed to guide you through the essential stages of practice, gently reverse-engineering the descent of consciousness and creating the optimal conditions to rediscover that part of you which is inherently joyful, spacious, and free. And it must begin with calming.

The Crown Chakra, known as Sahasrara, is the seventh and highest of the primary chakras within the subtle energy system. Located at the crown of the head, it is the seat of higher consciousness and our direct connection to the divine. Traditionally symbolised by a thousand-petalled lotus or a luminous white or violet light, Sahasrara serves as the gateway to transcendence and spiritual realisation.

The Ajna Chakra, often called the third eye, is located at the centre of the forehead, just above the space between the eyebrows. The word Ajna translates to “command” or “to perceive,” pointing to this centre as the place where insight, intuition, and higher intelligence converge. Symbolised by a two-petaled lotus of deep indigo, Ajna is regarded as the gateway between the individual mind and higher consciousness.

Vishuddhi, the fifth chakra, resides in the throat, spanning from the base of the neck to the region of the Adam’s apple. Known as the throat centre, it is the seat of communication, authentic expression, and living in alignment with one’s truth.

The Anahata Chakra, or heart centre, is located at the centre of the chest and is symbolised by a green, twelve-petalled lotus. Governed by the element of air, it is closely connected to the lungs, heart, and circulatory system, and is considered the energetic seat of love, compassion, and empathy.

Fire is the third universal force in nature—the principle of combustion and transformation. It is the spark that fuels change in both the material world and the subtle body, and it is the source of our assimilative power on physical, mental, and emotional levels.

Located in the abdomen, the Manipura Chakra governs digestion—not only of food, but of life experience itself. It represents our solar energy, the radiant inner sun that ancient Yogis recognised as a major centre of power, perception, and energetic distribution throughout the body.

The second chakra, known as the sacral chakra or Swadhisthana, is located in the lower abdomen—between the pubic bone and the top of the sacrum. Representing the water element, it governs the energy of cohesion and connection, binding emotional, sexual, and creative forces into a unified current of life.

The Root Chakra (Muladhara) sits at the base of the spine and is the foundation of your entire energetic system. Linked to the colour red and the earth element, it governs your sense of safety, stability, and your ability to function in the physical world.

Samadhi is often described as the pinnacle of yoga practice — a state where awareness, perception, and clarity come together in a single, profound experience of being.

Before the mind can enter Dhyana, it must first pass through Dharana, the stage where we practice holding concentration. In Dharana, there is a clear awareness of the subject (the one meditating), the object (the chosen point of focus), and the process of concentrating itself. These three remain distinct. The object is not the important part here; what matters is the art of concentration—training the mind to move in a single, unified direction without scattering.

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.