• Râja-Yoga is the “Royal Yoga�?aiming at liberation through meditation, which is for practitioners who are capable of intense concentration—the eightfold path of Patanjali’s ashta-anga-yoga, also called “Classical Yoga�?

• Hatha-Yoga is the “Forceful Yoga�?aiming at liberation through physical transformation

• Jnâna-Yoga is the “Wisdom of Yoga�?aiming at liberation through the steady application of higher wisdom that clearly discerns between the real and the unreal

• Karma-Yoga is the “Action Yoga�?aiming at liberation through self-transcending service

• Bhakti-Yoga is the “Devotional Yoga�?aiming at liberation through self-surrender in the face of the Divine

• Tantra-Yoga is the “Continuity Yoga�?aiming at liberation through ritual, visualization, subtle energy work, and the perception of the identity (or continuity) of the ordinary world and the transcendental Reality

• Mantra-Yoga is the “Yoga of Potent Sound�?aiming at liberation through the recitation (aloud or mental) of empowered sounds (such as om, hûm, ram, hare krishna, etc.)—often considered an aspect of Tantra-Yoga

These seven branches are alternative portals into the mysteries of Yoga and thus our own consciousness.

All branches and forms of Yoga have as their foundation a sound moral life. Such a life is guided by the principle of dharma, which means “morality,�?“law,�?“order,�?and “virtue.�?It stands for moral virtues like nonharming (ahimsâ), truthfulness (satya), abstention from theft (asteya), chastity (brahmacarya), compassion (karunâ), and kindness (maitrî). Without a firm grounding in these moral principles, Yoga cannot lead us to its ultimate goal of liberation. For so long as we pursue a lifestyle that falls short of these moral virtues, our energies are scattered and we continue to harvest the negative repercussions of our actions. A morally sound life, however, allows us to stop the creation of negative effects and to focus our energies like a laser beam, so that we can fully discover or realize our true nature.

Yoga is a continuum of theory and practice. That is to say, Yoga is not mere arm chair philosophy, nor is it merely a battery of practices. In order to engage Yoga properly and successfully, one must pay due attention to the ideas behind its practical disciplines and, vice versa, to the exercises and techniques embodying its theories. This calls for thoughtful and mindful practice. For instance, regular and correct practice of the yogic postures will undoubtedly help us maintain good physical health. Yet, to tap into their deeper potential, we must understand them as being merely one small aspect of Yoga’s integrated approach toward spiritual liberation. Similarly, meditation definitely balances the nervous system and calms the mind. However, only when we understand the nature of the mind—thanks to the yogic theories—can we hope to overcome the inherent limitations of our mental make-up and discover transcendental Consciousness. For this reason, study (svâdhyâya) has been held in high esteem by most schools of Yoga; it complements steady application to the practical disciplines.

© 1999 by Georg Feuerstein